STUDIES IN THE ACTS AND EPISTLES 



STUDIES 



IN THE 



ACTS AND EPISTLES 



BY 

s 

EDWARD I. BOSWORTH 



BASED ON 

THE RECORDS AND LETTERS OF 
THE APOSTOLIC AGE 

BY 

ERNEST DE WITT BURTON 



NEW YORK 
The International Committee 

OF 

YOUNG MEN'S CHRISTIAN ASSOCIATIONS 

3 West Twenty-Ninth Street 

1898 



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4307 

COPYRIGHT, 1898, BY 

THE INTERNATIONAL COMMITTEE OF 

YOUNG MEN'S CHRISTIAN ASSOCIATIONS 

TWO COPIES ^BBtriVED, 



s .secur,D copy, 



VV^V 




o cva^- o ^3 n • 



STUDIES IN THE ACTS AND EPISTLES 



Study i. 

Study 2. 

Study 3. 

Study 4. 

Study 5. 

Study 6. 

Study 7. 

Study 8. 
Study 9. 

Study 10. 

Study ii. 

Study 12. 

Study 13. 

Study 14. 

Study 15. 

Study 16. 

Study 17. 

Study 18. 

Study 19. 

Study 20. 

Study 21. 
Study 22. 
Study 23. 
Study 24. 
Study 25. 
Study 26. 

Study 27. 
Study 28. 
Study 29. 
Study 30. 



The Promise to Empower the Witnesses, and Its Ful- 
filment 

The First Witnessing, and the Beginnings of the Church 
in Jerusalem 

Persecution of the Leading Witnesses, and Growth of 
the Church in Jerusalem 

The Appointment of the Seven, and the Martyrdom of 
Stephen 

The Work of Philip the Evangelist, and the Conversion 
of Saul 

The Early Christian Life of Saul, and Peter in Lydda, 
- Joppa and Cassarea 

The Early Days of the Church in Antioch, and Contem- 
porary Events in Jerusalem 

Review>arid Paul's First Missionary Journey 

Paul's Second Sojourn in Antioch, and the Council at 
Jerusalem 

From Syrian Antioch to Athens, in Paul's Second Mis- 
sionary Journey 

Paul's Ministry in Corinth on the Second Missionary 
Journey, and his Letters to the Thessalonians. 

Paul's Return to Syria, and Third Sojourn in Antioch : 
the Letter to the Galatians 

Paul's Return to Syria, and Third Sojourn in Antioch : 
the Letter to the Galatians 

Paul's Return to Syria, and Third Sojourn in Antioch : 
the Letter to the Galatians 

Paul's Ministry in Ephesus, and the First Letter to 
Corinthians ; in the Third Missionary Journey 

Paul's Ministry in Ephesus, and the First Letter to 
Corinthians ; in the Third Missionary Journey 

Paul's Ministry in Ephesus, and the First Letter to 

i Corinthians ; in the Third Missionary Journey 

?rom Ephesus into Macedonia ; the Second Letter to 
the Corinthians 

From Ephesus into Macedonia; the Second Letter to 
the Corinthians 

From Ephesus into Macedonia; the Second Letter to 
the Corinthians 

the Letter to the Romans 
the Letter to the Romans 
the Letter to the Romans 
the Letter to the Romans 
the Letter to the Romans 

The Letter to the Romans, and the Journey from Corinth 
to Jerusalem 

Review 

Paul's Last Visit to Jerusalem 

Paul's Two Years' Imprisonment in Csesarea 

Paul's Voyage to, and Testimony in, Rome 



the 



the 



the 



In Macedonia and Achaia ; 
In Macedonia and Achaia ; 
In Macedonia and Achaia ; 
In Macedonia and Achaia ; 
In Macedonia and Achaia ; 



STUDIES IN THE ACTS AND EPISTLES 



Study 


j 


§ 1 to § 


3 inclusive 


Study 


2. 


§ 4 to § 


8 


Study 


3- 


§ 9 to § 


13 


Study 


4. 


§ 14 to § 


15 


Study 


5. 


§ 16 to § 


19 


Study 


6. 


§ 20 to § 


25 


Study 


7- 


§ 26 to § 


30 


Study 


8. 


§ 3i to § 


35 


Study 


9- 


§ 36 to § 38 


Study 


10. 


§ 39 to § 45 


Study 


11. 


§46. 




Study 


12. 


§ 47. 




Study 


13. 


§ 47- 




Study 


14. 


§ 47. 




Study 


15. 


§ 48 to § 


50 inclusive 


Study 


16. 


§ 50. 




Study 


17. 


§ 50. 




Study 


18. 


§ 50 to § 


51 inclusive 


Study 


19. 


§ 51. 




Study 


20. 


§ 51. 




Study 


21. 


§ 52. 




Study 


22. 


§52. 




Study 


23. 


§ 52. 




Study 


24. 


§ 52. 




Study 


25. 


§ 52. 




Study 


26. 


§ 52 to § 53 inclusive 


Study 


27. 


Review. 




Study 


28. 


§ 54 to § 


58 inclusive 


Study 


29. 


§ 59 to § 


62 


Study 


30. 


§ 63 to § 


68 



STUDIES IN THE ACTS AND EPISTLES 



GENERAL SUGGESTIONS 



i. These Studies are laid out with a view to securing daily 
study of the text itself. Their success depends upon your keeping 
this end persistently before you. 

2. Give the best and freshest half-hour of the day to them — 
preferably a half-hour in the early morning. 

3. Endeavor (1) to bring out in a scholarly way the thoughts 
that are really in the text, and (2) to make devout application of them 
to daily life. 

4. Remember that the question you have constantly to ask is 

this, — WHAT THOUGHT DID THE WRITER OR SPEAKEROF THESE 
WORDS INTEND THEM TO CONVEY TO HIS ORIGINAL READERS OR 

hearers? When you have ascertained this thought, transmute it 
into life. 

5. Try each day to take from your study some definite thought 
for the day's life, but do not strain the text in an effort to secure such 
a thought if there happens to be none specially applicable to you. 
Simply take what the text yields. 

6. Remember that many of the largest and best thoughts that 
you will derive from this study will be those that come out slowly in 
the course of many lessons. 

7. Keep a note book in which to record your answers to the 
questions asked in the Studies, and any other thoughts that grow 
immediately out of the study. You will be astonished to see how 
much you gain by persisting in this habit. 

8. Record in a separate place, for subsequent investigation, 
interesting side questions that may arise in conrfcction with your study. 

9. Make note of any questions you are not able to answer, and 
bring them up in the class meeting. 

10. Compel your imagination to produce for you every scene 
that is described, and your mind to think every thought that is 
expressed in the text. 

Do not be content with words, but see the real thing described, 
and think the real thought expressed. 

11. You will save time if you do things in the order indicated 
in each Study. Do not first read over the whole page of directions. 

12. You have but a few moments for study. Keep your mind 
on the subject. Do not let your thoughts wander for a moment. 

13. Begin and end your study with prayer. Life consists in 
personal relationships, — in friendships. If this study is to give you 
larger life, it will do so by introducing you into closer and truer rela- 
tionships, of which the chief is that between yourself and God in Jesus 
Christ. In prayer you cultivate this relationship. 



STUDIES IN THE ACTS AND EPISTLES 



INTRODUCTORY NOTE ON THE PURPOSE OF THE BOOK OF ACTS 



The purpose of the book of Acts is to show how Christianity 
ceased to be a Jewish sect, and became a world religion. Even the 
apostles of Jesus in the first months or years after the resurrection, 
supposed that none but Jews could have the opportunity of accepting 
Jesus as Messiah, and being saved in the kingdom of God. They 
supposed that God, who had seemed always to honor the Jews above 
other nations, had now graciously given them a monopoly of this high 
privilege. It is not until n :i8 (read §25, 11 n-18) that we find the 
apostles admitting that foreigners could become Christians without 
first becoming Jews. The book of Acts describes step by step the 
process by which, through the enlightening influence of the Holy 
Spirit, the church was emancipated from this narrow view. 

At the beginning of the book Christianity is established in Jeru- 
salem, the Jewish capital ; at the close of the book it is established in 
Rome, the capital of the world. (B. Weiss, Einleitung, p. 562, 2ded.) 
A company of Jews empowered and directed by the Holy Spirit begin 
at Jerusalem and carry the message out into the wide world (§ I, 1 :8). 
The author of Acts considers only such of these men as are connected 
with the movement of the Gospel toward Rome, with its passage from 
the Jew to the Gentile. He drops Peter as soon as Peter's work 
ceases to be serviceable to his great purpose. Even Paul, whose 
work among Gentiles necessarily makes him the most prominent figure 
in the book, is dropped as soon as he has made his proclamation of 
the Gospel in the great metropolis. Luke is probably acquainted with 
the interesting details of Paul's two years of city mission work in 
Rome (§68, 28:30, 31), but he has no occasion to give them, 
because the purpose of his book is accomplished when he has repre- 
sented Christianity in the person of its great apostle, as established in 
the Gentile capital. 



STUDIES IN THE ACTS AND EPISTLES 



STUDY i: THE PROMISE TO EMPOWER THE WITNESSES, AND 
ITS FULFILMENT 



First Day: Preliminary Survey 

i. Today get before your mind a general view of the scope of these 
Studies and the method to be pursued. First read the "General 
Suggestions" slowly and thoughtfully. 

2. Read next the five "Principal Divisions of the Apostolic Age" 
given on page XI in the introduction to Burton's "Records and 
Letters of the Apostolic Age, "the book upon which these Studies 
are based. 

3. Glance through the ' 'Analytical Outline of the Apostolic Age" 
given on pages XIII to XIX of the same book. Note that the 
"Chapters" in this outline are not chapters in Acts but divisions 
in the history as a whole. 

4. Read in the Studies — not in Burton — the "Introductory Note on 
the Purpose of the Book of Acts", and the references to the book 
of Acts contained in the note. 

Personal Thought: 

This study ought to alter your daily life. You ought to be living 
a better daily life at the close of this series of Studies than you 
are now living. It is to secure this end that the study is made 
daily study. Can you not by the grace of God keep your average 
daily life more steadily up to your best moments? 



STUDIES IN THE ACTS AND EPISTLES 



STUDY i: THE PROMISE TO EMPOWER THE WITNESSES, AND 
ITS FULFILMENT 



Second Day: § i. The Promise of the Spirit, and the Ascension of 
Jesus (to be continued) 

i. This section contains an account of an exceedingly important 
six weeks in the intercourse of Jesus with the apostles. It is a 
summary account of what Jesus said to them on various occasions 
during that period, and merges into an account of what was said 
in His final interview with them. 

2. Read the section carefully, compelling your imagination to pro- 
duce for you each scene described. When you have read a 
descriptive phrase, see what it describes. 

3. Compare Luke 1:1-4 with v. 1. 

Perhaps the use of the word "first" instead of "former" indicates 
that Luke had planned to write a third volume for this gentleman 
and his friends. The use of the epithet "most excellent," Luke 
1 :3, compared with its use in § 59, v. 3; § 62, 26:25, makes it 
probable that Theophilus was a gentleman of some rank. 

4. Compare Luke 24:36-53 with vv. 2-5, and answer in your note 
book these questions : 

What "commandment" is referred to in v. 2? 

What is meant by his having 4 'given commandment through the 

Holy Spirit"? 

What promise is referred to in v. 4? 

Why is it called the promise "of the Father" (John 14:26), v. 4, 

and Luke 24:49? 

How long had some Spirit-baptism been expected? Compare 

Luke 3:16. 

Begin to think about this question, which will recur for some days, 

and record such answer as now occurs to you : What did Jesus 

mean by being "baptized with the Holy Spirit"? 

Personal Thoughts: 

Is Christianity anything more to you than a scheme for saving 
your own soul? Do you have some sense of belonging to a great 
movement, the beginnings of which are described here, at the 
center of which stands Jesus? Realize in your life today some- 
thing of the exhilaration which you have a right to feel in view of 
your connection with this great world-movement. 

10 



STUDIES IN THE ACTS AND EPISTLES 



STUDY i: THE PROMISE TO EMPOWER THE WITNESSES, AND 
ITS FULFILMENT 



Third Day: § i. The Promise of the Spirit, and the Ascension of 
Jesus (continued) 

i. Read vv. 1-5 with a view to taking up the thought at the point 
where it was dropped yesterday. 

2. The Jewish conception of the Kingdom of God varied in its 
details at different periods of Jewish history, and among different 
classes of the people. Each foresaw in it the realization of his own 
ideal of happiness. According to the popular conception in the time 
of Jesus, the Kingdom of God was to be a political state, composed 
of pious, law-keeping Jews, over which the Messiah would reign 
with Jerusalem as His capital, and subject to which in some 
indefinite relation, would be the other nations of the earth. To 
what extent do the aposties share this current conception of the 
Kingdom (v. 6) ? Do they fully understand Jesus' conception of 
the Kingdom? What is the time to which they refer (v. 6) as 
likely to witness the inauguration of this Kingdom? With v. 7 
compare Mark 13:32. 

3. In v. 8 Jesus lays before them the "program" of the new move- 
ment. The rest of the book is occupied with a history of the 
partial accomplishment of this "program." 

Men empowered by the Spirit of God are to start 
from Jerusalem, and make conquest of the world by 
a campaign of testimony. What was there in the question. 
of the apostles (v. 6) that suggested the idea of "power" in v. 8? 
Compare Mark 10:33-37. Did the apostles comprehend the full 
significance of this "program" at the time? 
To what were they to bear witness? Answer carefully. 

4. Read vv. 9-1 1 slowly, compelling your imagination to produce 
the picture as it is described, phrase by phrase. Had the apostles 
anticipated this separation, or had they expected a continuance of 
such occasional interviews as had occurred during the preceding 
six weeks? What would Peter have said if some one on the way 
back to Jerusalem had asked him how soon he expected Jesus to 
return and inaugurate His Kingdom? 

Personal Thoughts: 

Have you ever heartily accepted the "program" laid out by Jesus 
for the movement to which you belong? Are you taking any part 
in His campaign of testimony for the conquest of the world? If 
the most profound purpose of one's life constitutes his real testi- 
mony, what message is unconsciously sounding out from your life? 

11 



STUDIES IN THE ACTS AND EPISTLES 



STUDY i: THE PROMISE TO EMPOWER THE WITNESSES, AND 
ITS FULFILMENT 



Fourth Day: § i. The Promise of the Spirit, and the Ascension of 
Jesus (concluded) 

i. Read rapidly w. i-n in order to take up the thought where it 
was dropped yesterday. 

2. Read w. 12-14. Note the three groups that had this upper 
room as their common meeting place. 

Trace the history of the "women" as already noted by Luke in 
his Gospel, 8:1-3; 23:46-49, 55; 24:10. 

Trace the history of Jesus' brothers as suggested by Mark 3 :20, 
21, 31 ; 6:4; John 7:3-5. What did they think had become of 
their brother now? 

3. Imagine yourself a member of this company, having had three 
years personal association with Jesus, having received a great 
commission and promise from Him, and having just seen Him go 
into the heavens. Under such circumstances what would have 
been the substance of your daily prayer (v. 1 4) ? 

4. In concluding the study of § 1 answer these general questions : 
What new ideas did the apostles receive during the six weeks 
succeeding the resurrection? 

What was the principal theme of Jesus' post-resurrection teaching? 

Personal Thought: 

The apostolic enthusiasm resulted largely from an overpowering 
sense of their personal relation to Jesus. They were personally 
acquainted with the man "at God's right hand" (§4, v. 33). 
Can you in some measure reproduce in your own experience the 
apostolic sense of personal relationship to Jesus? Think often 
today that your Lord and Friend is "at the right hand of God" ! 



12 



STUDIES IN THE ACTS AND EPISTLES 



STUDY i : THE PROMISE TO EMPOWER THE WITNESSES, AND 
ITS FULFILMENT 



Fifth Day: § 2. The Choosing of Matthias 

1. While the apostles are waiting for the promised empowering of 
the Spirit that shall enable them to begin their campaign of testi- 
mony, they fill up the gap in the circle of witnesses made by the 
apostasy of Judas. 

2. Read § 2. 

3. Had they already made a list of members (v. 15)? 

Does this number (v. 15) include all of Jesus' followers? (§ 50, 
15:6.) 

What "ministry 7 " (v. 17)? Meaning of the word "ministry"? 
Are vv. 18, 19, Peter's words or Luke's explanation? 
What does Peter regard the first quotation (v. 20) as proving? 
What does the second quotation prove? Does it make any better 
sense to include vv. 18-20 in the parenthesis, and regard the 
entire parenthesis as Luke's comment? (So Rendall in his new 
Commentary on Acts.) What do vv. 21-26 show to have been 
their conception (1) of the conditions of membership in the apos- 
tolic circle, (2) of the functions of an apostle? 

4. Note in this section their new sense of the great plan of God. At 
first the death of Jesus had seemed to them the remediless defeat 
of all their hopes (Luke 24:21), but now, after Jesus has given 
them a course in Messianic prophecy (Luke 24 127, 44-46), they 
see that all these events are simply steps in the accomplishment 
of God's plan for the establishment of His Kingdom. 

Personal Thoughts: 

Take comfort today in the thought that God is slowly and surely 
carrying out a great plan for the betterment of men. He will 
never grow weary and give it up. The Kingdom of God will 
surely come ! Anything you may be able to accomplish today in 
the interest of that Kingdom will be saved up by God, and made 
to contribute to a certain and indestructible result. The results 
of your efforts will not be frittered away for lack of competent 
oversight ! 

13 



STUDIES IN THE ACTS AND EPISTLES 



STUDY i: THE PROMISE TO EMPOWER THE WITNESSES, AND 
ITS FULFILMENT 



Sixth Day: § 3. The Coming of the Spirit (to be continued) 

1 . In the execution of the program stated in § 1 , v. 8 the first step 
is now to be taken, namely, the empowering of the witnesses by 
the Holy Spirit. It occurs on the day of a great religious festival 
when the city is crowded with Jewish worshippers that had come 
back to the holy city from their homes in many and distant parts 
of the world. 

2. Read § 3 carefully, endeavoring to see the picture described. 
Observe the alternative translations in the footnotes. In order 
to make the picture as distinct as possible, answer the following 
questions : 

Who were in the meeting? Where were they gathered? Did 
Peter preach (v. 14) in the place where the phenomena of fire and 
wind were observed? 

At what time in the day had they met? (cf. v. 15). How long 
time do you imagine elapsed between vv. 1 and 14? How was 
the attention of the crowds in the city attracted to what was going 
on in this meeting? 

3. The gift of tongues, which was common in the early church, is 
most fully described in § 50, chap. 14. From the account there 
given it seems to have consisted in the utterance of inarticulate 
ejaculations by persons in a state of spiritual excitement induced 
by the action of the Holy Spirit. The person in this state experi- 
enced a great disturbance of the emotional nature, but had no 
distinct thought in his mind (§ 50, 14:14, 15). Certain persons, 
able to discern and express in words the emotions which over- 
powered the person speaking with tongues, were called "inter- 
preters" (§50, 14:27, 28). The phenomenon on the day of 
Pentecost seems to have involved an actual use of foreign words 
(v. 8), although some saw in it only such an excited state of mind 
as suggested intoxication (v. 13). 

(If you have time, read § 50, chap. 14.) 

Personal Thought: 

"The Spirit gave them utterance" (v. 4). Do you believe that 
the Holy Spirit of God actually comes in contact with human 
minds and suggests thoughts to them? Have you ever seriously 
considered the conditions to be fulfilled by him who would receive 
such suggestions? 

14 



STUDIES IN THE ACTS AND EPISTLES 



STUDY i: THE PROMISE TO EMPOWER THE WITNESSES, AND 
ITS FULFILMENT 



Seventh Day: § 3. The Coming of the Spirit (concluded) 

1. Read §3. 

2. Answer the following questions carefully : 

Of what value to the apostles were some such external manifesta- 
tions of the long-expected coming of the Spirit? 
What symbolism, if any, did they see in the particular external 
manifestations granted them in the sun-rise prayer-meeting, that 
is, the sound of rushing wind and the distributed tongues of fire? 
Had the Holy Spirit never been in the hearts of men before this? 
(Luke 1 167; § 2, v. 16.) 

What was there new about this manifestation of the Spirit? 
Why was the Holy Spirit given? 

3. Record your present view of what is really meant by being "bap- 
tized with the Holy Spirit"? Exactly what experience is described 
by the expression? 

What good does it do? We shall come back to this point again. 

Personal Thought: 

Do you really desire and value a more intimate acquaintance with 
the Spirit of God? Is there anything you value more? Do you 
suppose it is possible for you to know God any better than you do? 



15 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 2: THE FIRST WITNESSING, AND THE BEGINNINGS 
OF THE CHURCH IN JERUSALEM 



First Day: § 4. Peter's Sermon on the Day of Pentecost(to be continued) 
§ 5 . The Conversion of the Three Thousand (to be continued) 

1 . The empowering of the witnesses has been described in § 3, and 
now in § § 4 and 5 follows an account of the first testimony by an 
empowered witness in the great campaign for the conquest of the 
world, § 1 , v. 8, and of its wonderful consequences. The prominence 
given by Luke to his enumeration of the various nationalities 
present (§3, w. 9-1 1) — an enumeration made on the basis of 
difference of language, and from Rome as the center of survey 
(Rendall) — suggests that he regarded this occasion as a miniature 
evangelization of the whole world, an experience at the very 
beginning of the campaign prophetic of its ultimate outcome. 

2. The sunrise prayer-meeting, in which physical manifestations of 
the Spirit's presence were observed, was held in a house (§ 3, v. 2). 
This house and the houses adjacent to it being filled with Pente- 
cost lodgers, and the streets being filled with early worshippers 
going to the temple, a crowd speedily gathered about the house 
from which the mysterious sound emanated (§ 3 , v. 6) . The apostles 
must then have left the house and gone to some place where there 
was room enough for the several thousands that listened to Peter. 
This place was very likely one of the spacious open courts in 
the great area about the temple (cf. § 6, v. 46). 

3. Read § § 4 and 5, laying aside as far as possible all pre-conceived 
ideas of their contents. Come to them as for the first time. 
Regard them as a piece of testimony and answer these questions : 
What did Peter hope to accomplish by his testimony? 

What are the two, three, or four most important facts or truths 

to which Peter bears testimony? 

Which one truth, if any one, is most important in his testimony? 

Is this a full, verbatim report of Peter's address? 

What function did "the eleven" (v. 14) perform in producing 

the result? 

Personal Thoughts: 

Have you ever seen clearly what it is to which Jesus expects you 
to bear testimony in this great movement of which you area part? 
What do you know about Jesus Christ to which you could give 
testimony from personal experience? 

Has any one, so far as you know, ever been moved by your testi- 
mony to take Jesus as his Lord and Saviour? 

16 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 2: THE FIRST WITNESSING, AND THE BEGINNINGS 
OF THE CHURCH IN JERUSALEM 



Second Day: § 4. Peter's Sermon on the Day of Pentecost (concluded) 
§ 5. The Conversion of the Three Thousand (continued) 

1. The Jews divided all time into two divisions, the "present age" 
and the "age to come. " According to the idea that prevailed 
among the Jews at the time of Jesus, the "present age" was to 
be ended by the appearance of the Messiah to judge the world, 
and establish the Kingdom of God, which kingdom was the ' 'age 
to come." This judgment day was identified by them with the 
"Day of the Lord" (v. 20), so prominent in the Old Testament. 
The "last days", therefore, were the period just preceding this 
messianic judgment and inauguration of the Kingdom of God. 

2. Read vv. 17-21 and determine what feature of this Pentecostal 
coming of the Spirit Peter regarded as fulfilment of the pro- 
phecy. Were w. 19, 20 fulfilled in this event? To what period 
did he regard v. 21 as applying? 

3. Read w. 22-32 and determine what the quotation from Psalm 16 
in vv. 25-28 is used by Peter to prove. Who is the speaker in 
the quotation? 

4. Read vv. 33-35 and determine what Peter intended the quotation 
from Psalm no to prove. 

What connection did the apostles recognize Jesus to have had with 
the production of these manifestations of the Spirit's presence? 

5. Read vv. 37-39. 

What was it that so stirred the consciences of Peter's hearers? 

What is it to "repent"? 

What is it to be baptized "/« the name of Jesus"? 

Personal Thoughts: 

The gist of Peter's testimony is two-fold: (1) Jesus is alive and 
therefore the Christ, with all power at God's right hand ; (2) who- 
ever takes Him as Lord and Christ shall be saved in the King- 
dom of God from sin and its misery. Have you some increasing 
sense of daily association with a living Christ so that you can 
bear testimony to His resurrection? To the world He is a dead 
Jew. Does your life give evidence that He is at work upon it, 
saving it from sin and its misery? 

17 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 2: THE FIRST WITNESSING, AND THE BEGINNINGS 
OF THE CHURCH IN JERUSALEM 



Third Day: § 5. The Conversion of the Three Thousand (continued) 
§ 6. The Church in Peace and Favour (to be continued) 

1. The "gift of the Holy Spirit" (v. 38) is not the Holy Spirit's gift 
but the gift of God, which is the Holy Spirit. The Holy Spirit is 
a person. The "baptism"' with, or the "gift" of the Holy Spirit 
must in its essence, therefore, consist of an inti?nate association 
with an All-Powerful and Holy Person. The results of the gift 
of the Holy Spirit must be such as are to be expected from an 
intimate association with an All-Powerful and Holy Person. 

The conditions of receiving this "gift" are such as one must nec- 
essarily meet in case he desires intimate association with such a 
person. 

2. In the light of this thought read § § 5 and 6, and answer carefully 
the following questions : 

What is here stated as the condition, or conditions, that one 
must meet in order to receive the gift of the Holy Spirit? 
What is here stated as the results that follow the reception of the 
gift of the Holy Spirit? 

Do you imagine that the results of receiving the Holy Spirit were 
the same in all cases? 

Was there any result that was common to all cases? If so, what? 
According to vv. 38, 39, at what period in one's religious experi- 
ence is the gift of the Holy Spirit offered? 
Whom did Peter mean by "all that are afar off" (v. 39)? 

Personal Thought: 

Have you any joyful experience of intimate association with the 
All-Powerful, Holy Spirit of God? Perhaps you can look back to 
no distinct date at which some special sense of this association 
began, any more than you are perhaps able to date your conver- 
sion, but have you some present experience? Will you pray for 
a growing sense of association with the Spirit of the Holy God, 
and will you meet any conditions of such deepening acquaintance 
that He may impose? 

18 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 2: THE FIRST WITNESSING, AND THE BEGINNINGS 
OF THE CHURCH IN JERUSALEM 



Fourth Day: § 5. The Conversion of the Three Thousand (concluded) 
§ 6. The Church in Peace and Favour (concluded) 

i. Read vv. 41-47, trying to picture to yourself the daily occupa- 
tions and religious emotions of these new believers, and the 
effect they produced upon the city. Imagine yourself one of them. 

2. Analyze with particular care v. 42, answering the following ques- 
tions: What did the apostles teach? What would you have 
liked them to teach you? How did they teach — in classes, by 
public addresses, or how? 

What is the meaning of "fellowship," and in what did it here 

consist? 

Meaning of "the breaking of bread"? Does § 50, 11:23, 2 + 

throw any light on it? What were "the prayers"? 

3. Fear of what and upon what souls (v. 43) ? 

4. Did the state of things described in vv. 44, 45 involve the renun- 
ciation of the principle of private property? Compare §11, v. 4. 

15. What did they do in the temple (v. 46)? 

Was there any religious significance in this act of "breaking 

bread" (v. 46)? If not why mention it here? 

What was the reason for their popularity with the people (v. 47)? 

Personal Thoughts: 

The gift of the Holy Spirit involves an intimate association with 
an All-Powerful, Holy Person, producing such love, joy, and 
purity of life as make one an effective witness by silent life and 
spoken word in the great campaign of testimony for the conquest 
of the world. 

The most important result of the reception of the Holy Spirit 
seems to have been a new love that expressed itself in the practi- 
cal relief of those in need. The baptism of the Holy Spirit was a 
baptism of love. Have you desired the gift of the Holy Spirit 
because you have thought it would enable you to serve God in 
some conspicuous way, or because you desire your daily life to 
be increasingly characterized by unselfish love? 

19 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 2: THE FIRST WITNESSING, AND THE BEGINNINGS 
OF THE CHURCH IN JERUSALEM 



Fifth Day: § 7. The Healing of the Lame Man by Peter and John 

1. Being now quite well started in these Studies, take time to note 
again (1) the "Principal Divisions of the Apostolic Age" on page 
XI of the text book; (2) the Analysis of Part I found on pages 
XIII and XIV. 

2. Read § 7 slowly, compelling your imagination to see the picture 
described. 

3. Why single out the incident described in this Section from the 
many that occurred about this time (§ 6, v. 43) ? 

.;. What light does this Section throw upon the attitude of the apos- 
tles toward the long established institutions of the Jewish reli- 
gion? Did they think that believing in Jesus as the Messiah had 
relieved them from the necessity of observing all the rites and 
ceremonies of the Jewish religion? 

3. Do you judge that the lame man was familiar with the teaching 
of the apostles, and so had faith in the power of Jesus to which 
Peter appealed (v. 6)? 

Does v. 6 indicate the poverty of Peter and John, or simply that 
they happened on this occasion to have no money for alms-giving 
with them? 

Personal Thoughts: 

' 'All the people saw him walking and praising God" (v. 9). It was 
this man's evident sense of having been benefited by God, and his 
sincere expression of gratitude that made him so effective among 
the people. Have you any real sense of benefit received from 
God? What real good has God done you? Is there such habit- 
ual cheerfulness and gratitude in your life as would lead your 
acquaintances to suppose that you had received such benefit? 



20 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 2: THE FIRST WITNESSING, AND THE BEGINNINGS 
OF THE CHURCH IN JERUSALEM 



Sixth Day: § 8. Peter's Sermon in Solomon's Porch (to be continued) 

1. The strange antics (§ 7, v. 8) of the healed man as he passed 
with Peter and John through the temple courts attracted the 
attention of the crowds, who ran after them to a colonnade which 
seems to have been a favorite resort of the apostles (§ 12, v. 12) 
as it had once been of Jesus Himself (John 10:23). It was a 
portion of the original structure erected by Solomon that had 
been left undisturbed when Herod rebuilt the temple. 

2. Read § 8 with a view to answering the following general ques- 
tions. In all this work do not fail to write out your answers 
faithfully. 

What are the principal thoughts contained in this testimony? 
In what respects does it resemble that of § 4? 
Does it contain any thought not found in that Section? 
If so, what? 

Personal Thought: 

Select for yourself the best thought suggested by today's study. 



21 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 2: THE FIRST WITNESSING, AND THE BEGINNINGS 
OF THE CHURCH IN JERUSALEM 



Seventh Day: § 8. Peter's Sermon in Solomon's Porch (concluded) 

1 . Read § 8 again and then answer these questions regarding details 
of the address. In vv. 13-15 what two specially aggravating cir- 
cumstances does Peter mention with a view to developing their 
sense of guilt? In what sense "in ignorance" (v. 17)? What 
motives to repentance are urged in vv. 19-21? What are meant 
by "seasons of refreshing" (v. 19)? Send Christ where (v. 20J? 
Do these seasons of refreshing precede, coincide with, or follow 
the sending of Christ? With v. 21 compare § 1, v. 6. 
What motives are used in vv. 22, 23? 
W T hat motives are used in vv. 24-26? 

Does "raised up" in v. 26 refer to the resurrection or the incar- 
nation? 

Personal Thought: 

Peter here (vv. 13, 26) applies to Jesus the title "Servant," 
apparently having in mind Isaiah's "Servant of Jehovah." Inti- 
mate association with the Spirit of Jesus is possible only to him 
who will also become a servant. In the routine of today, how 
many can I serve by doing for them the commonplace kindnesses 
of dailv life? 



22 



STUDIES IN THE ACTS AND EPISTLES 



STUDY: 3: PERSECUTION OF THE LEADING WITNESSES, 
AND GROWTH OF THE CHURCH IN JERUSALEM 



First Day: § 9. The First Imprisonment of Peter and John (to be 
continued) 

1. The temple and its courts were under the special care of the 
high priestly family, which at this time was Sadducean, and the 
daily meetings of the Nazarenes in Solomon's Porch was a con- 
stant annoyance to them. Consequently on this afternoon when 
a large crowd was present (§8, v. 11), the chief of the temple 
police, accompanied by some of the priests and other leading 
Sadducees, suddenly appeared upon the scene and broke up the 
meeting by arresting the two speakers. 

2. Read vv. 1-22 of § 9 with a view to answering the following 
general questions : 

Why did the Sadducees object to the apostles' preaching? (cf. 

§57, v. 8.) 

What was the body before which the apostles were brought, and 

how great was their danger? (Compare Mark 14:53. Compare 

also the last clause of v. 13 with John 18:15-18, 25-27.) 

What answer did the prosecuting officers expect in reply to their 

questions (v. 7), and what course of action had they probably 

planned to follow? 

What are the principal points in Peter's reply (w. 8-12)? 

Why did the court take no more decisive measures against the 

preachers? 

Personal Thought: 

Is there any one before whom you find yourself afraid to acknowl- 
edge your connection with Jesus? If so, pray for such an exult- 
ant sense of alliance with the Spirit of God as will take away all 
unworthy fear of men ! 



23 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 3: PERSECUTION OF THE LEADING WITNESSES, AND 
GROWTH OF THE CHURCH IN JERUSALEM 



Second Day: § 9. The First Imprisonment of Peter and John 
(concluded) 

1. Get the situation described in this Section well before your mind. 
Two men untrained in the theological learning of the rabbis 
(v. 1 3) are standing in the presence of the sanhedrin, the highest 
Jewish tribunal, composed of theological and religious specialists. 
Prisoners are usually abashed in this august presence (v. 13), but 
these two men are bold. They actually maintain that they them- 
selves, and not these dignified religious specialists, are the trusted 
agents of the Messianic Deliverer the nation has so long expected. 
They accuse these professional religious leaders of spiritual 
incompetence, — likening them to stupid builders that have not 
sense enough to recognize the great stone sent from the quarry by 
the architect to occupy the principal place in the structure 
(v. 11). They go further and actually charge them with the 
crime of murdering the Messiah, the only one through whom their 
national and personal expectation of blessedness in the Kingdom 
of God can be realized (v. 12). 

2. Note that the three thousand in §5, v. 41, included both sexes 
and all ages, while at this time the number has increased to five 
thousand men (v. 4). Many of those converted on the day of 
Pentecost have perhaps already left the city. 

3. Does v. 8 imply some special manifestation of the Holy Spirit at 
this particular time? 

, What was there in the experience of ' 'being filled with the Holy 
Spirit" calculated to produce boldness? 

4. When had Peter heard the quotation in v. 11 used before? 
(cf. Mark 12 :io, 11.) 

5. Read vv. 23-31, and answer the following questions - When the 
suspense of the preceding night is relieved by the return of Peter 
and John what two things do the apostles pray for? 

How do the different characters in v. 27 fulfil the language of the 

quotation? 

What was the purpose of the manifestation mentioned in the first 

part of v. 31? 

Personal Thought: 

Do you try to cultivate a sense of the nearness of the invisible 

Jesus? 

Do you realize when you pray that He is so near that He might 

jar the room in which you pray to let you know that He is near 

and listening? 

24 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 3: PERSECUTION OF THE LEADING WITNESSES, AND 
GROWTH OF THE CHURCH IN JERUSALEM 



Third Day: § 10. The Unity of the Church, and the Community of 
Goods 

1. After passing through the crisis described in § 9 the Nazarenes 
continued to experience the power of the Spirit of God. 

2. Read § 10. 

3. What three or four evidences of the Spirit's presence are men- 
tioned in vv. 32, 33? 

Was the community of property here described compulsory? 

(cf. § 11, v. 4.) 

What is the meaning of the word "grace" in v. 33? 

What is the force of the first word, "for", in v. 34 — that is, how 

did the situation described in v. 34 result from the fact that ' 'great 

grace was upon them all" (v. 33)? 

Why is the generosity of Barnabas mentioned here? 

Why is he so fully described? (cf. §21, v. 27; §26, vv. 22-26; 

§3L) 

In view of what peculiarity did he receive the name "Son of 

Exhortation"? 

Personal Thought: 

Do you suppose your friends think of you as one characterized by 

great grace of spirit? Does the appeal for sympathy made by the 

lives of those around you receive quick recognition and hearty 

response? 

Might not the Spirit of the gracious God develop this grace more 

fully in us? 



25 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 3: PERSECUTION OF THE LEADING WITNESSES, AND 
GROWTH OF THE CHURCH IN JERUSALEM 



Fourth Day: §11. Ananias and Sapphira 

1. Two of the Nazarenes, moved perhaps by the praise accorded 
Barnabas' generous gift, attempt to secure the reputation for 
benevolence without incurring the expense of it, and fall into 

terrible sin. 

2. Read Section II, and answer the following general questions: 
Of what sin or sins were this man and his wife guilty? 

Why was the punishment so severe? 

3. In what sense did their action constitute a lie to the Holy Spirit 
(v. 3), or to God (v. 4)? 

What is meant by their "tempting" the Holy Spirit? 
What evidence in this Section of the personality of the Holy Spirit? 
What appears to be the relation of Satan to the individual's sin 
and guilt? 

4. The quick burial described here (w. 6, 10) is in accordance with 
the habits of the East. Lieutenant Conder in his "Tent Work 
in Palestine," p. 326, describes the burial of a boy fifteen minutes 
after he had been killed by falling from a tree. Possibly the 
expression "younger men" (v. 6) applies to a class of officers, and 
indicates the existence of some form of church organization. 

Personal Thought: 

One needs often to put this question to himself, — Do I desire to 
appear to be better than I am willing to take the pains to become? 



26 



STUDIES IN THE ACTS AND EPISTLES 



STUDY: 3: PERSECUTION OF THE LEADING WITNESSES, AND 
GROWTH OF THE CHURCH IN JERUSALEM 



Fifth Day: § 12. Signs and Wonders done by the Apostles 

§ 13. The Second Imprisonment of the Apostles (to be 
continued) 

1. The apostles seem to have gone boldly on with the meetings in 
Solomon's porch (§ 12, v. 12) regardless of the sanhedrin's threats 
(§9, vv. 18, 21). Frequent miracles and numerous conversions 
(§ 12, v. 14) proved that there was no abatement of the Spirit's 
power in their work. 

2. Read § 1 2 slowly, compelling your imagination to reproduce the 
impressive scenes described. 

3. Who are the "rest" in v. 13, who seem to be distinguished from 
the believers gathered in Solomon's Porch (v. 12), and from the 
"people" (v. 13)? 

Why did they not dare to join the Nazarenes (v. 13)? 

4. Read § 1 3 rapidly in preparation for more careful study tomorrow, 
and determine whom Luke considers to be the real antagonists in 
this great contest. 

Personal Thought: 

We are sometimes solely concerned to get from God sufficient 
help for our own difficulties and temptations. Here in § 1 2 
appears a company of people in whose lives the power of God is 
so abundant as to suffice not simply for their own needs but for those 
of many others. Their connection with the source of power is so 
perfect that there is an abundant overflow into the lives of others. 
Are you making the mistake of desiring joyful and intimate asso- 
ciation with the Holy Spirit simply for your own satisfaction? 
Present your personality to Him today as an agency through which 
He may do His work of love in the lives of all with whom you 
associate. 

27 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 3: PERSECUTION OF THE LEADING WITNESSES, AND 
GROWTH OF THE CHURCH IN JERUSALEM 



Sixth Day: § 13. The Second Imprisonment of the Apostles 
(continued) 

1. Among a people whose genius was so decidedly religious as was 
that of the Jews, there could be no party without decided religious 
and theological interests. The Sadducees constituted no excep- 
tion to this statement, as has been already seen in § 9, v. 2. (Cf. 
also Matt. 22:23.) They had, however, no such exclusive inter- 
est in religion as that which characterized the Pharisees. They 
were the social and political aristocrats of the day. They seem 
not to have shut themselves against the influence of the Graeco- 
Roman civilization, which was present even in Jerusalem, as did 
the Pharisees. They were subservient to the Roman government, 
and were glad to have members of their party kept by the Romans 
in the high-priestly office and in other offices of political influence 
because of such subserviency. 

2. Read vv. 17-21 slowly, seeing in imagination the scene described 
by each phrase. 

How could the popularity of the apostles (§ 12, vv. 13-16) affect 
the political interests of the high priest and his associates so as to 
cause jealousy (v. 1 7) ? 

Or was the jealousy due to something else? (Note in this con- 
nection the manifestation of this same disposition on the part of 
the high priests in the case of Jesus, Mark 15 :io. Compare also 
John 11:47-53.) 
What "life" is referred to in v. 20? 

3. Read slowly in vv. 21-32 the account of this early morning meet- 
ing of the sanhedrin, evidently a full and formal session (v. 21), 
prepared to take decisive measures against this new movement. 
Note the principal points in the reply of the apostles. 

How did the Holy Spirit bear His witness to the truth of these 
statements (v. 32)? 

Personal Thoughts: 

"Whom God hath given to them that obey Him." Naturally we 
can not expect to have a glad sense of intimate association with 
the Holy Spirit of God if at any point we are refusing to obey 
God. Does your conscience trouble you about anything when 
you have a quiet half-hour? Do you know of anything God 
would have you stop doing or begin to do? If so, give up to 
God, whose every requirement is an expression of His love, and 
receive His Spirit. 

28 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 3: PERSECUTION OF THE LEADING WITNESSES, AND 
GROWTH OF THE CHURCH IN JERUSALEM 



Seventh Day: §13. The Second Imprisonment of the Apostles 
(concluded) 

1. It is worth while to dwell upon such a section as this, because it 
brings out with clearness the fact that Jesus Christ although for 
the time being invisible, is directing the Campaign of Testimony 
just as really as He directed His disciples before His death. 
The high priests themselves cannot keep His witnesses in prison 
over night ! 

2. Read with care vv. 33-42, and state carefully what there was in 
Peter's reply (vv. 29-32) that stung these dignified gentlemen of 
the sanhedrin into such a passion of hatred (v. 33). 

Note Gamaliel's relation to Paul, § 56, v. 3. 
What is his argument? 

3. Note that the Pharisees, represented by Gamaliel, appear here 
for the first time. There were two parties in the sanhedrin, the 
Sadducees and the Pharisees. 

Although the Sadducees were politically more powerful and promi- 
nent than the Pharisees, still the Pharisees, being more influ- 
ential among the people, were the really dominant power in the 
national life. After the death of Jesus the persecution of the 
disciples was first taken up by the Sadducees, perhaps because 
the disciples held their meetings in the temple courts where the 
Sadducean high priests were the responsible authority. The 
Sadducees had chosen to object to the disciples on the ground 
that they preached the resurrection (§ 9, v. 2), but the Pharisees 
staunchly defended this doctrine, and so would not naturally have 
co-operated with the Sadducees. Perhaps this partly accounts 
for the fact that a prominent Pharisee now sounds the note of 
moderation. Read in this connection § 57, vv. 1-9. 

4. Why did the High Priest allow the daily meetings in Solomon's 
Porch to continue (v. 42) in spite of the strict prohibition (v. 40) ? 
Picture to yourself Peter's daily life as suggested by v. 42. 

Personal Thought: 

"Rejoicing that they were counted worthy to suffer dishonor for 
the Name" (v. 41). Have you not some growing sense of per- 
sonal affection for Jesus, so that sacrifice of dignity, or comfort, 
or money, for His sake is becoming a pleasure? 

29 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 4: THE APPOINTMENT OF THE SEVEN, AND THE 
MARTYRDOM OF STEPHEN 



First Day: § 14. The Appointment of the Seven 

1 . The author is now preparing to give the history of a movement 
out from Jerusalem. The appointment of the Seven introduces 
Stephen, whose execution by the sanhedrin was the initial step in 
the persecution that scattered the believers (§ 16, v. 1), and so 
resulted in a further development of the program outlined in 
§1, v. 8. 

2. There were as yet none but Jews or naturalized Jewish citizens 
among the believers. There were, however, two distinct classes 
of Jews in the Jerusalem Church, (1) Chaldee-speaking Jews, 
natives of Palestine, and (2) Greek-speaking Jews, born in foreign 
countries, but now resident in Jerusalem. 

3. Read § 14 and answer the following questions : 

What was the nature of this trouble? That is, what was the 

"daily ministration" (v. 1)? 

Who originally attended to this business (§ 10, vv. 34, 35)? Who 

was attending to it now? 

What was the reason for each of the three qualifications requisite 

in those to be appointed (v. 3)? 

What were the three steps in their appointment and induction into 

office? 

Is there any significance in the fact that all the seven have Greek 

names? 

4. What light do the statements in v. 7 throw upon Luke's pur- 
pose in this portion of his history? 

5. According to Josephus the total number of priests was 20,000, 
and as they served in "courses," relays of them were constantly 
coming up to Jerusalem from their country homes to do service 
in the temple (see Luke 1 :$, 8, 23, 39, 40). _ This gave ^ them an 
excellent opportunity to attend the meetings in Solomon's Porch. 
The numerous conversions that occurred among them must have 
been peculiarly aggravating to the leaders of the priesthood ! 

Personal Thought: 

Is there any thought here specially applicable to your own life? 

30 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 4: THE APPOINTMENT OF THE SEVEN, AND THE 
MARTYRDOM OF STEPHEN 



Second Day: §15. The Trial and Death of Stephen the Martyr 
(to be continued) 

1. The original persecutors of the Nazarenes seem to have adopted 
the policy advised by Gamaliel (§ 13, vv. 38-40), but now perse- 
cution arose in a new quarter, and for a new reason. 

2. The synagogue was the central institution in the Jewish com- 
munity, a place where the law was taught on the Sabbath, and 
where it was executed on week days (Matt. 10:17). Foreign 
born Jews coming from the same part of the world worshipped in 
the same synagogue while resident in Jerusalem (§15, v. 9). So 
did men of the same class, for example the "Libertines," or 
"Freedmen" (libertini), Jews that had been deported as captives, 
and afterward freed. According to Jewish tradition there were 
480 synagogues in Jerusalem. 

3. The accusers. Read w. 8-15 in § 15, and answer the following 
questions : 

To what general class of Jews did the new persecutors belong? 
Where did Stephen come in contact with them? 
Were the Nazarenes still attending the regular synagogue ser- 
vices, or had their own meetings taken the place of the synagogue 
service? 

What did they dispute about (v. 9) ? 

What class that had hitherto been favorable to the Nazarenes is 
now prejudiced against them? Compare §12, v. 13 with § 1 5, v. 1 2. 

4. The charge. Express in your own words the exact charge, or 
charges, brought against Stephen. Note that one of them was 
the revival of a somewhat similar charge once made against Jesus. 
(Mark 14:57, 58; 15:29.) Do you suppose Stephen had really 
said anything about a future destruction of the temple bv Jesus? 
(Cf. Mark 13:1, 2.) 

5. The court. Before what body was Stephen brought? 

Personal Thought: 

The irritation produced by the consciousness of being unjustly 
accused constitutes a peculiarly severe test of character. Evi- 
dently one of the results of the Spirit's presence in Stephen (§ 15, 
v. 5) was the ability to endure such accusation without becoming 
bitter (v. 15). 

Are you able to meet unfair criticism or accusation in this quiet 
spirit? 

31 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 4: THE APPOINTMENT OF THE SEVEN, AND THE 
MARTYRDOM OF STEPHEN 



Third Day: § 15. The Trial and Death of Stephen the Martyr 
(continued) 

1 . The Nazarenes are now in the greatest peril of their history. The 
charges brought against Stephen are calculated to inflame all 
classes with bitter prejudice against them. His alleged sacrile- 
gious attack upon the eternal law of Moses (v. 14) instantly 
arouses the Pharisees and their Scribes from the passive attitude 
advised by Gamaliel (§ 13, v. 38). His alleged anarchistic threat 
that the holy temple will be destroyed arouses the Sadducean 
custodians of the temple. Both charges, especially the latter, 
throw the mass of the people into a frenzy of passionate hate. 

2. The charges made against Stephen seem to have taken several 
forms. (1) He was in general a blasphemous ranter against God 
and His holy institutions. "He ceased not to speak words," etc. 
(vv. n-13). (2) He threatened specifically that Jesus who had 
been ignominiously executed by the sanhedrin as a blasphemous 
pretender, would return and destroy the temple. (3) He threat- 
ened that this Jesus would also abrogate certain of the unchangeable 
laws given by God through Moses. The destruction of the temple 
would involve the abrogation of the Mosaic Legislation regarding 
sacrifices, all of which were to be offered at the temple. These 
charges are distinctly said to have been made by perjured wit- 
nesses, but this does not exclude the probability that Stephen had 
said scmething capable of being perverted into the false statements. 

3. Read § 15, vv. 7 :i-8 :ia, and answer the following questions : 
Did Stephen admit the truthfulness of the charges? 

Did he deny them and, if so, how did he refute them? 
Can you determine his real attitude toward the temple worship? 
That is, did he still continue to offer sacrifices like an orthodox 
Jew? Did he believe the temple would one day be destroyed? 
If so, did he expect that it would be rebuilt, or did he think 
that they could get on without a temple? 

Personal Thought: 

Are you open to new truth coming from any quarter? Can you 
recognize truth even when advocated by those whom you dislike, 
or against whom you are prejudiced? 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 4: THE APPOINTMENT OF THE SEVEN, AND THE 
MARTYRDOM OF STEPHEN 



Fourth Day: § 15. The Trial and Death of Stephen the Martyr 
(concluded) 

1. Stephen's real attitude toward the law and the temple service was 
probably still that of an orthodox Jew. Had he been personally 
lax in his observance of the law, such present laxness would have 
been charged against him rather than the fact that he taught a 
future change of law (6:14). In common with other Nazarenes 
he was probably familiar with the orally current teaching of Jesus 
that the temple would be destroyed (Mark 13 :i, 2). He differed 
from many of his fellow Nazarenes in seeing that whenever this 
destruction of the temple, and abrogation of the temple law, should 
occur, they would be able to get on perfectly well without a temple. 

2. He makes three points in his long defense. 

(1) His appreciative summary of Jewish history shows that he is no 
blatant blasphemer, but that he worships God, and reverences 
Moses and Jewish institutions. 

(2) But to his mind the temple is not essential to true worship. 
Note all the places where, and the great men by whom, God was 
worshipped without a temple. Consider especially vv. 47-49. 

(3) He attacks his accusers, at first indirectly by showing that 
Israel has always resisted God's chosen deliverers. Note espe- 
cially the three instances mentioned in vv. 9, 23-29, 38-41. In 
vv - 5 I_ 53 tne attack becomes direct, and resembles those pre- 
viously made by Peter. (§9, v. 10; § 13, v. 30.) 

3. Read w. 54-59 slowly, reproducing the picture in imagination. 
On the place and method of stoning compare Lev. 24:14; Deut. 
17 :5~7. Note Luke's sense of the real antagonists in this awful 
contest as seen in 6:5, 10, 15, 7:51, 55, on the one hand, and 
in 7 : 5 7-60 on the other. 

Personal Thoughts: 

Jesus risen from His throne, standing in glory to welcome the 
first martyr among His witnesses, is a revelation of the profound 
sympathy existing between Himself and His witnesses. Have you 
ever made earnest with the thought that Jesus will actually be 
interested in all that you do today? 

33 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 4: THE APPOINTMENT OF THE SEVEN, AND THE 
MARTYRDOM OF STEPHEN 



Fifth to Seventh Days: Review of Part I 

We have finished the detailed study of Part I., and it will be 
profitable to take a general survey of its contents in review, 
Three days are to be spent in this work as follows : 

Fifth Day 

Read the whole of Part I., giving careful attention to the progress 
of its thought as indicated in the titles of chapters and sections. 
Record the thoughts that impress you most distinctly as a result 
of this reading. 

Sixth Day 

Write in the margin of your Bible at the proper places the title 
of Part I., Studies 1-4, and Sections 1-15, as given in Burton or 
at the top of each page in the Studies. The object of this is to 
associate the analysis contained in these divisions with the text of 
the Bible itself as you read it. It might be well to buy an inex- 
pensive Revised New Testament with a somewhat ample margin, 
and use it for this purpose. There is an Oxford 1 2 mo. edition 
suitable for this purpose that can be bought for twenty-five cents. 
Review the "Personal Thoughts" of the first two studies. 

Seventh Day 

Commit to memory the titles of these Studies and Sections, 
learning them from your inscription of them on the margin of 
your Bible. If you do this, then in ah your subsequent reading 
of this part of the Bible the progress of thought indicated in these 
titles will be suggested to you by the text itself. This will not 
be the case if you simply learn them from the page in Burton. 
Review the "Personal Thoughts" of the third and fourth Studies. 



34 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 5: THE WORK OF PHILIP THE EVANGELIST, AND THE 
CONVERSION OF SAUL 



First Day: § 16. The Scattering of the Church by Persecution 

1. Glance through the outline of Part II., on pp. xiv and xv, in order 
to get its general scope. 

2. Read § 16 carefully. 

3. "On that day" (v. 1). — What day? 

What is the relation in Luke's mind of this event (vv. 1 , 4) to 

the general program outlined in § 1, v. 8? Note the similarity of 

expression in § 16, v. 1, and § 1, v. 8. 

Why did the apostles remain in Jerusalem? 

What two features indicate the thoroughness and fierceness of 

the persecution? 

What does "haling" mean? 

4. Does § 15, 8:1a, or anything in the footnotes on pp. 14 and 15, 
indicate that Saul was a member of the sanhedrin? 

Is there any probability that Saul had heard Stephen's synagogue 
discussions? Compare Acts 22 13 (footnote on p. 14) with § 15,6:9. 
Construct from the footnotes on pp. 14 and 15 a brief summary 
biography of Saul. 

Personal Thought: 

"They therefore that were scattered abroad went about preaching" 
the word" (v. 4). Many of these doubtless like Philip had already 
been in a sense professional preachers in Jerusalem, but many 
others were common-place Nazarenes. We need to take pains 
not to lose our sense of having been intrusted with a definite 
message which we are to deliver in all wise and tactful ways, 
wherever we may be. You have a message for every one to 
whom you can find suitable opportunity to deliver it. 



35 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 5: THE WORK OF PHILIP THE EVANGELIST, AND THE 
CONVERSION OF SAUL 



Second Day: § 17. The Planting of the Church in the City of Sama- 
ria (to be continued) 

1. The very measures taken to suppress the movement are destined 
in the providence of God to extend it. The Samaritans, among 
whom the movement now extends, are in no sense Gentiles. 
They are of Jewish stock, though not of pure Jewish blood. 
Note that this is not the first preaching among them (John 3 123 ; 
4:39-42). They worship Jehovah, have the Pentateuch as their 
sacred scriptures, have the Mosaic system of sacrifices, practice 
circumcision, and expect the Messiah (John 4:25). 

On their origin read 2 Kings 17 :24-28. 

2. Read vv. 4-13 of §17. Was this preacher Philip the Apostle 
(§ 1, v. 13), or Philip the member of the relief board (§ 14, v. 5)? 
Compare § 16, v. 1, § 17, vv. 14-17. Note in vv. 4-8 the phrases in 
which Luke emphasizes as usual the wonderful effect of the testi- 
mony of an empowered witness. The case of Simon in vv. 9-13 
is evidently cited for the same reason. What three circumstances 
in the previous career of Simon does Luke emphasize as indicat- 
ing the greatness of his influence over the people? 

3. Read vv. 14-24 of §17. 

Was this "falling of the Holy Spirit upon the believers" accom- 
panied by any external manifestations? 

Had they had no connection with the Holy Spirit during the time 
between their baptism and the arrival of the apostles? 
Why was the power to confer the Holy Spirit limited to the 
apostles? 

Personal Thought: 

"And there was much joy in that city" (v. 8). Wherever there 
is a distinct experience of having been saved, or of being saved, 
by the power of Jesus, there is real joy. 

Have you ever definitely thought of what it means that you are 
being saved by Jesus Christ? Is your habitual mood such as to 
convince an unconverted acquaintance that you have in your 
experience a source of real joy that is lacking in his life? 



36 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 5: THE WORK OF PHILIP THE EVANGELIST, AND THE 
CONVERSION OF SAUL 



Third Day: § 17. The Planting of the Church in the City of Samaria 
(concluded) 
§ 18. Philip and the Ethiopian Treasurer (to be con- 
tinued) 

1. Some visible manifestation of the Holy Spirit's presence seems to 
have followed the laying on of the Apostle's hands, a manifesta- 
tion so impressive that Simon naively confessed his sacrilegious 
desire to add it to his repertoire of sorceries. It probably con- 
sisted of some such extreme exhilaration of spirit as the critics 
had attributed to drunkenness on the day of Pentecost (§ 3, v. 13), 
and must have been very valuable in proving that God approved 
of this new step forward in Samaria. It was appropriate that 
the leadership of the apostles should be made evident to all at 
this important juncture by such special power as they manifested 
on this occasion. 

2. Read again §17, v\ r . 14-25. In what sense had Simon "believed"? 
How extensive was the work in Samaria? 

3. In § 18 there is recorded an incident full of significance as a step 
in the accomplishment of the great program outlined in § 1, v. 8. 
God Himself is seen to be superintending even the details of the 
campaign of testimony. Philip, doubtless to his amazement, is 
directed to discontinue his successful work in Samaria, and go far 
south to the Jerusalem-Gaza trunk road leading into Egypt. 
The distinguished man whom he meets on this road is not 
regarded by Luke as a Gentile, for Cornelius (§ 24) is evidently 
regarded as the first Gentile convert. He must therefore have 
been either a full proselyte or a Jew holding high office in Ethi- 
opia, as did Daniel in Babylon, and called an Ethiopian because 
he lived in Ethiopia, just as Jews living in Parthia were called 
Parthians (§ 3, v. 9). 

4. Read § 18 slowly. 

At what three points in the narrative does Luke emphasize the 
invisible superintendence? 

Personal Thoughts: 

"And the Spirit said unto Philip" (v. 29). 

Have you realized the possibility of real personal intercourse 

with the Spirit of God? 

Do you look for His direction in the delivery of your personal 

testimony? 

37 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 5: THE WORK OF PHILIP THE EVANGELIST, AND THE 
CONVERSION OF SAUL 



Fourth Day: § 18. Philip and the Ethiopian Treasurer (concluded) 

1. The Ethiopian treasurer had probably heard in Jerusalem of the 
new sect that pretended to have discovered the Messiah, for the 
city must have been full of the excitement of the persecution. 
He may have detected in the eager question of the man running 
up to his chariot, a hint that he was a member of the new sect 
now known to be scattered far and wide through the country. 

2. Read § 18 again, taking pains to see its picture. 

3. Glance through the whole passage (Isaiah 52:13-53:12) from 
which vv. 32, 33 are quoted, and see whether it has suggested to 
the officer the general thought of Messiahship. Compare also v. 34. 

4. Give a brief outline of what .you suppose Philip's line of thought 
to have been (vv. 35, 36). As he applied v. 33 to Jesus, how do 
you suppose he explained it? 

5. Did the Spirit "catch" Philip away in some miraculous manner 
or simply impel him to leave, as it is said in v. 29 to have impelled 
him to approach? 

Note in this connection the last clause of v. 39. 

6. It is not necessary to suppose that Philip came soon to Caesarea. 
It may be that after several years he finally settled in Caesarea 
which is mentioned later (§ 53, 21 :8) as his permanent residence. 

7. Regarding this whole incident as illustrative of the way in which 
the Kingdom of God is extended, note all the agencies employed. 

Personal Thoughts: 

God plans and cares for the saving of individuals in ways that 
they may not at all understand. Are you holding yourself in 
readiness day by day to act as His agent? 

Are you ready to use the chance opportunity tactfully and faith- 
fully? 

Could you tell a man who was ready to learn, exactly what it is 
to become a Christian? 

38 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 5: THE WORK OF PHILIP THE EVANGELIST, AND THE 
CONVERSION OF SAUL 



Fifth Day: § 19. The Conversion of Saul (to be continued) 

1. The work of today is to examine the three accounts of this remark- 
able experience in the life of Saul, and to note every circumstance 
in the second and third accounts not given in the first. The 
differences in these accounts will be found to be only such as 
generally occur in several reliable reports of the same incidents. 
In making the comparison proceed as follows : 

2. First read rapidly §55, w. 30-36 with § 56, 21 137-22:4 in order 
to understand the circumstances under which the account con- 
tained in the second column was given. Also read rapidly § 62, 
25 : 1 3-26 :i 1 for a similar understanding of the account in the 
third column. 

3. Now compare the three accounts, two or three verses at a time, 
and underscore on the pages any circumstance in the second and 
third columns not mentioned in the first column. In 9 7 and 
22 :g the fact probably was that Paul's fellow travelers heard a 
>sound but that Saul alone heard articulate words. 



39 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 5: THE WORK OF PHILIP THE EVANGELIST, AND THE 
CONVERSION OF SAUL 



Sixth Day: § 19. The Conversion of Saul (continued) 

1. In the process of carrying out the program of Jesus announced in 
§ 1, v. 8, it had not yet occurred to the witnesses that any but 
Jews or their relatives, the Samaritans, and Jewish Proselytes 
had the privilege of accepting Jesus as Messiah, and entering the 
Kingdom of God. Now Jesus appears in person to appoint a 
new witness, and in connection with the appointment a distinct 
hint is given that the purpose of this unique appointment is to 
have the testimony carried out into the great non-Jewish world. 
Note this hint in all three accounts. 9:15; 22 .1$ ; 26: 16, 17. 

2. Read the account in the first column with great care. Conceive 
yourself to be an artist, and imagine what you would put on the 
canvas in response to each phrase of the description. 

Find the location of Damascus on the map. 

3. Answer carefully the following general questions : 

Why should a conscientious young Pharisee like Rabbi Saul wish, 
to kill Nazarenes (26:9, 10)? 

Was the occurrence on the Damascus road a real visible appear- 
ance of Jesus or simply a wholly spiritual experience of Saul? 
Consider the account here and also compare the footnotes on p. 18. 
Just how much did the vision prove to Saul? 

Personal Thought: 

Here we have a suggestive instance of the activity of the invisible 

Jesus. Do you ever wonder how Jesus spends His time year after 

year, and century after century? 

Does time hang heavy on the hands of Him whose life in Palestine 

eighteen centuries ago revealed so active and energetic a spirit? 

He is still Saviour of men, working upon the lives of men. 

He is busy turning men from lives of selfishness and establishing 

them in usefulness. We are His workmanship. 

40 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 5: THE WORK OF PHILIP THE EVANGELIST, AND THE 
CONVERSION OF SAUL 



Seventh Day: §19. The Conversion of Saul (concluded) 

1. Rabbi Saul, after being so prominent in the movement against 
Stephen (§ 15, 7 :$S, 8 :ia) and in the persecution of the Jerusalem 
Nazarenes (§ 16, v. 3), now proposed to begin a campaign of per- 
secution throughout the Dispersion. He probably planned to 
visit all the principal cities outside of Palestine in the Jewish 
quarters of which Nazarenes might have been residing since the 
great Pentecost (compare §3, vv. 8-1 1), or to which they might 
recently have fled from Jerusalem. To this fiercely conscientious 
persecutor and his company, when, after from four to six days of 
riding, they had almost reached the Damascus gates (22 :6-8), 
the crucified Nazarene Jesus appeared in blinding glory, and vic- 
toriously transformed His chief persecutor into His faithful wit- 
ness (26:16). Then and there the persecuting Rabbi received 
his first order from the lips of his Nazarene Lord (9:6), and the 
long life of service in which he delighted to call himself "Jesus' 
bond-slave" (§ 68 (2), 1 :i) began. 

2. Read rapidly the first column in § 19 so as to gather up its 
thought, and then answer the following questions : 

What thoughts do you imagine to have been uppermost in Saul's 

mind during his three days of blindness in the house on Straight 

street (v. 9)? 

What significance was there in the statement ''Behold he prayeth" 

(v. 11)? Had he never prayed before? 

What is the force of the first "for" in v. 16? 

3. Note in the whole incident the economy of the miraculous. 
Human agencies were not dispensed with, and the incident consti- 
tutes no exception to the general principle that men are used by 
God to introduce their fellow-men into the kingdom of Heaven 
(vv. 10-17). Note also that Luke mentions in Saul's case the 
usual preparation of the witnesses (v. 17). 

Personal Thought: 

This incident makes it very evident that no man is saved simply 
for his own sake. He is first saved, and then sent (9:15 ; 26 :i6, 
17). If one will not be sent he cannot be saved. 
Have you thought of Jesus as one who sends you as well as one 
who saves you? 

41 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 6: THE EARLY CHRISTIAN LIFE OF SAUL, AND PETER 
IN LYDDA, JOPPA, AND OESAREA 



First Day: § 20. The Three Years in Damascus and Arabia 

1 . Saul seems at once to have entered upon his work of witnessing, 
and in the very synagogues where he had expected to arrest 
those engaged in this work. Judging from the case of Ananias, 
the leading Damascus Nazarenes were keeping the Pharisaic tra- 
ditions (§ 19, 22 :i2), and so had escaped such persecution as had 
been aroused in Jerusalem by the more radical views of Stephen. 

2. Read § 20 and its footnotes. 

3. What thoughts did Paul probably present in his synagogue, 
addresses? Do you suppose that Paul's theological views were 
fully developed at this time? Could he have written the epistles 
to the Romans and to the Ephesians? 

He had been informed that his mission was in some way to 
include foreigners (§ 19, 26 117). Did he already understand that 
Gentiles could become Christians without becoming Jews? 

4. Note in v. 20 the evidence that the Jewish population in Damas- 
cus was considerable. The term "Son of God" (v. 20) was a 
current Jewish designation of the Messiah, and is equivalent here 
to the term "Christ" used in v. 22. 

5. Arabia is a name applied not simply to the peninsula between the 
Persian Gulf and the Red Sea, but to all the long strip of land 
east of Palestine (see map) between the Jordan and the great 
desert. In some periods of history, Damascus itself was included 
in Arabia. It is impossible to determine how long Paul stayed 
in Arabia. What was the purpose of his excursion? 

6. § 51, n 130-33 indicates that Paul was long ridiculed by his ene- 
mies because of the way in which he escaped from Damascus. 

7. What inference regarding Saul's position would you draw from 
the expression "his disciples" (v. 25)? 

Personal Thought: 

Saul's testimony was based on his personal experience. There is 
much of value in the historic facts connected with the life, 
death, and resurrection of Jesus to which we can call attention, 
but the gist of our testimony must be some personal experience 
interpreted in the light of these historic facts. 

42 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 6: 

IN LYDDA, JOPPA, AND CJESAREA 



Second Day: § ax. Saul in Jerusalem, Syria, and Cicilia (to be 
continued) 

1 . Read all three columns in §21 and answer the following 
questions : 

What were at least two of the reasons why Saul wished to return 

to Jerusalem? 

Did Saul accomplish what he hoped to by his Jerusalem visit? 

Did the Jerusalem Nazarenes know of Saul's activity in Damascus 

(§ 20, v. 22)? If they did, what was their theory regarding him? 

Who was Barnabas (§ 10, v. 36)? 

What do you suppose to have been the reason for Barnabas' 

special interest in Saul? 

2. Picture to yourself the various experiences through which Saul 
passed after his return to his old home (§56, 22 13) as they are 
suggested in the section, or as you can imagine them. 

Personal Thoughts: 

1. There are latent powers of service in the Christians about us 
which may remain latent unless some one, like Barnabas, gives 
them recognition and welcome. This is particularly true in col- 
lege life. Are you quick to recognize and welcome those that 
have such latent powers? 

2. If you became a Christian at a mature age, have you ever 
thought of your responsibility as a witness to those with whom 
you associated before your conversion (22:19, 20)? 



43 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 6: THE EARLY CHRISTIAN LIFE OF SAUL, AND PETER 
IN LYDDA, JOPPA, AND CJESAREA 



Third Day: §21. Saul in Jerusalem, Syria, and Cilicia (concluded) 

(Read with special care all the references given below.) 

1. The fact that Jesus had appeared in person and appointed Saul 
to some special work (§ 19, 26:15-18) must have produced in 
Saul the consciousness of being an apostle (§ 50, 1 Cor. 9:1). 
He naturally, therefore, wished to connect himself with the apos- 
tolic circle in Jerusalem, and to come to an understanding with 
Peter, its evident leader (§21, Gal. 1:18). Furthermore it 
doubtless seemed to him that he had a great work to do among 
the Jerusalem Pharisees (§21, 22:19, 2 °)- He anticipated that 
his old associates among the Rabbis would be strongly influenced 
by his testimony. He hoped to bring over to the new movement 
the main body of the influential leaders and with them the mass 
of the people. It was, therefore, a great disappointment to him 
when, soon after his arrival, as he was praying in some quiet 
place in the temple courts, he had a vision of Jesus commanding 
him to give up his cherished plan, and leave the city (§21, 22 : 
17, 18). He argued with Jesus, but without avail, and before he 
had been in the city two weeks (§21, Gal. 1 : 1 8) he realized that 
he had overrated his influence with his old associates, and that 
he must flee for his life (§21, 9:29, 30). This was a bitter dis- 
appointment to a Jew of Saul's passionate patriotism (§ 52, 
Romans 9:1-3). 

2. This visit must have played an important part in Saul's spiritual 
development. It brought his guilty past vividly before him. 
Perhaps he re-visited the place where he had with such satisfac- 
tion watched Stephen die ! The Greek-speaking Jews, who had 
opposed Stephen, perhaps in the very synagogues where Saul now 
bore his testimony, were now found preparing to kill Saul. 
(Compare § 21, 9:29 with § 15, 6:9.) 

He also began now to realize what he had sacrificed in accepting 
a commission as a Nazarene witness. He had lost all his friends 
and former prestige, and received but a scant welcome from the 
Nazarenes themselves. Saul was a man who appreciated the 
value of what he had lost though he did not regret the sacri- 
fice, as is evident from his eloquent confession in § 68,Philippians 
3:4-11. 

3. Saul's cold reception by the Nazarenes was due to the difficulty 
they experienced in believing that one who had dragged so many of 

44 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 6: THE EARLY CHRISTIAN LIFE OF SAUL, AND PETER 
IN LYDDA, JOPPA, AND OESAREA 



Third Day; §21. Saul in Jerusalem, Syria, and Cilicia (concluded) 

their friends to prison, could now be himself a sincere Nazarene. 
They perhaps regarded his present pretensions as part of a deep 
laid plot to gain information regarding their membership with a 
view to exterminating them. 

Only one of the Twelve was in the city at the time (§21, Gal. 
1:19). Barnabas, a self-sacrificing man and an eloquent preacher 
(§ 10, vv. 36, 37), guaranteed the genuineness of Saul's conver- 
sion. Barnabas seems already to have been acquainted with 
Saul. Perhaps they had been fellow-students. It would be 
interesting to know whether the Rabbi Saul and the fisherman 
Peter found each other personally congenial. Certainly at a 
later time each heartily recognized the other's apostleship (§ 47, 
Gal. 2:7-9), although an unpleasant episode in their acquaintance 
occurred afterward in Antioch (§47, Gal. 2:11-14). 

4. Note on the map the location of Caesarea, Tarsus, Syria, and 
Cilicia. 

Why was Tarsus selected as Saul's destination? 
In Luke's summary, v. 31, what are the salient points? 
What has become of the persecutors? 

Personal Thought: 

A man's own judgment as to the kind of work he is fitted to do 
is not infallible. Saul thought himself peculiarly fitted to be a 
home missionary, but the Lord said, "I will send thee forth far 
hence" (22:21), and as we look back we see that the Lord was 
right. Are you confident that Jesus can and will send you to the 
largest work you are fit to do, and that to undertake any other 
would be a mistake? 
Have you trusted Him to do this? 



45 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 6: THE EARLY CHRISTIAN LIFE OF SAUL, AND PETER 
IN LYDDA, JOPPA, AND CiESAREA 



Fourth Day: §22. The Healing of -Eneas 
§23. The Raising of Dorcas 

1. The summary statement in § 21, 9:31 makes it evident that Luke 
is about to enter upon a new period of his history. The signifi- 
cant event which he is about to describe is found in § 24. §§22 
and 23 constitute two introductory paragraphs showing how 
Peter, full of the power of God, reached Cassarea where the 
astounding revelation that revolutionized his view of the world, 
was made to him. 

2. Read § 22. 

3. Peter is now represented as ' 'touring" through the region described 
in § 21, 9 131. Who is in charge of the Jerusalem church? (§ 47, 
Gal. 1 119; 2 :i2; § 28, v. 17; § 54, v. 18.) 

Find Lydda and Sharon upon the map. 

Note that Peter seems to have had peculiar power to heal (§ 12, v. 1 5). 

4. Read § 23. 

5. What light does this incident throw upon early church life in these 
Jewish communities? 

Did the disciples in Joppa anticipate that the great apostle would 

restore the dead woman to life? 

Do you suppose that Peter consciously imitated Jesus? Compare 

Mark 5 40, 41, noting also Mark 5 137. 

In what respect did his method of procedure differ from that of 

Jesus? 

What do you imagine to have been Peter's occupation in Joppa 

(v. 43)? 

Personal Thoughts: 

"Peter said unto him, Jesus Christ healeth thee. Arise" (v. 34). 
Here is a man so closely allied to Jesus Christ as to raise men 
out of impotence, and set them to work. The measure of our 
power to set men morally upon their feet is in proportion to the 
closeness of our alliance with Jesus Christ. 

46 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 6: THE EARLY CHRISTIAN LIFE OF SAUL, AND PETER 
IN LYDDA, JOPPA, AND CiESAREA 



Fifth Day: § 24. Peter's Visit to Cornelius 

1. Up to this time the work of the apostles had been confined to 
their own countrymen. The great promise of the messianic king- 
dom of God had been made to God's chosen people, the Jews, 
and probably even Saul still supposed that a Gentile must first 
become a circumcised Jew, before he could claim a share in the 
promise. Just at this juncture a revolutionary revelation was 
made to the leader of the apostolic band. In the parlor of a 
Roman military officer in the city of Csesarea, uncircumcised 
Gentiles accepted the messiahship of Jesus, and received the same 
baptism of the Spirit that God had given to the apostles them- 
selves on the day of Pentecost (§ 24, w. 44, 45 ; § 25, vv. 15-17). 
Furthermore this result was brought about in a way so distinctly 
supernatural as to make it seem unquestionably the plan of God. 

2. The Jewish feeling that physical contact with Gentiles resulted in 
moral contamination, had led the Jews to separate themselves 
socially from all foreigners. To enter a Gentile's house, rendered 
a Jew ceremonially unfit for worship (John 18 128). 

3. To many Gentiles polytheism had become intellectually unsatisfac- 
tory, and the immorality of the life about them ethically unsatisfac- 
tory. These persons were attracted to the monotheism and morality 
of the Jewish religion. They were unwilling to be circumcised and 
so to become full Jewish proselytes, but they attended the Sab- 
bath services in the synagogues and went to greater or less 
lengths in the worship of Jehovah. This Roman officer was one 
of these synagogue Gentiles. There does not seem to have been 
much or any social intercourse between the average Jew and the 
synagogue Gentiles (§ 24, v. 28), and evidently it was not con- 
sidered possible for them to enter the kingdom of God. 

4. Read § 24 very slowly, picturing it all to yourself, and carefully 
noting in your book all evidences of divine superintendence and 
approval in the transactions described. 

Personal Thought: 

It is in the leisure afforded by the prayer hour that God finds 
opportunity to draw near to the soul with His message (vv. 9,30). 

47 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 6: THE EARLY CHRISTIAN LIFE OF SAUL, AND PETER 
IN LYDDA, JOPPA, AND C^SAREA 



Sixth Day: § 24. Peter's Visit to Cornelius (continued) 

1 . In coming from Lydda to Caesarea, Peter came from a strongly 
Jewish city to one predominantly Graeco-Roman, with a theatre, 
amphitheatre, temple, elegant palaces, and marvelous artificial 
harbor. It was in a sense the Roman capital of Palestine. Find 
Caesarea upon the map. 

2. The synagogue Gentiles are described in Acts as "God-fearing" 
or "devout" persons. Notice the other synagogue Gentiles 
beside Cornelius mentioned in vv. 1-8. 

3. Read vv. 9-16, and state the significance of the vision. 

4. Cornelius had evidently calculated the time when his messengers 
would return, and had invited to his house a considerable com- 
pany of friends, probably synagogue Gentiles like himself. The 
gathering of this company and the profound salaam (v. 25), so 
unusual in the intercourse of a Roman with a Jew, show how 
highly expectant Cornelius was. Read w. 24-34. 

5. It is not to be supposed that Cornelius now for the first time 
heard of Jesus and the Nazarenes (v. 37). Nazarenes in their 
flight from Jerusalem, had very likely come to Caesarea, the 
natural outlet by sea from Palestine, and preached in its synagogue. 
It had, however, never yet occurred to anyone that an uncircum- 
cised Gentile, even one so devout as Cornelius, could receive the 
message. It was necessary that some leader like Peter should 
be given a broader view of the scope of the Gospel, and begin 
the work of evangelization among the synagogue Gentiles. 

6. Make a list of the principal truths presented in vv. 34-43. 

Are there any new truths not presented in his previous discourses? 
What truth does he use to awaken the consciences of his hearers? 
What class of persons had Peter in mind in v. 35? What does 
he mean by their being "acceptable"? Had the common doxo- 
logy, "he is Lord of all," any new significance (v. 36)? 

Personal Thought: 

Are there any persons or classes of persons whom you never think 
of as possibly becoming Christians? Do you habitually regard 
every person you meet as one meant by God to be a disciple of 
Jesus Christ? 

48 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 6: THE EARLY CHRISTIAN LIFE OF SAUL, AND PETER 
IN LYDDA, JOPPA, AND CMSAREA 



Seventh Day: § 24. Peter's Visit to Cornelius (concluded) 

§ 25. Peter's Defence of his Action Respecting Cornelius 

1. Luke takes pains to show that the apostolic body in Jerusalem is 
convinced by the case of Cornelius that the Gospel is to be 
preached to the Gentiles, and that it approves of this new step in 
the accomplishment of the program of § 1, v. 8. 

2. Read vv. 44-48 in § 24 and all of § 25. 

Did Luke see any significance in the time at which the Holy 
Spirit fell upon these Gentiles (§ 24, v. 44; § 25, v. 15)? 
Why did Peter take the six Joppa men to Caesarea (§ 24, vv. 23,45) 
and to Jerusalem (§25, v. 12)? 

3. ' 'They that were of the circumcision" (§ 25, v. 2) does not refer to a 
class of Jewish Christians more devoted to circumcision than 
were other Jewish Christians, but since there are now uncircum- 
cised Gentile believers in Caesarea, Luke introduces the term by 
which all Jewish believers are henceforth to be distinguished from 
Gentile believers. 

4. What seem to you to be the strong points in Peter's defense of 
his action? 

5. The Jewish view of the Gentiles current at this time is at least 
suggested by that which is found later in the Talmud. They 
were thought to have fallen away from God, to have lost human 
nature, and to have been transformed into animal nature. The 
Holy Spirit had been taken from them, and God could not work 
upon them. (Weber.) In view of this conception, what is the 
meaning of the statement made by the apostles in § 25, v. 18? 

Personal Thought: 

The readiness with which these men in Jerusalem overcame their 
prejudice, and accepted these new brethren, shows their Christian 
largeness of heart, (v. 18.) 

Do you recognize with heartiness and gratitude to God all those 
of whatever name or shade of belief whose lives give evidence 
that God has blessed them? 

49 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 7: THE EARLY DAYS OF THE CHURCH IN ANTIOCH, 
AND CONTEMPORARY EVENTS IN JERUSALEM 



First Day: § 26. The Beginning of the Gospel in Antioch 

§ 27. Relief sent from Antioch to the Brethren in Judaea 

1. Read § 26, and look up on the map all the places mentioned. 

2. What to Luke's mind was the most significant feature of the 
work in Antioch? Note every point in this paragraph where he 
as usual brings out (1) the fact that God approved the new 
departure, and (2) that the leaders in Jerusalem sympathized 
with it. 

Do you suppose these "Greeks" to have included any beside 

synagogue Gentiles? 

Do you suppose that these venturesome Antioch preachers had 

heard of Peter's experience with Cornelius? 

Why did Barnabas think of Saul in connection with this Grasco- 

Jewish work in Antioch? 

Do you suppose Saul had been preaching to any but Jews before 

this time? 

Did the name "Christian" originate among unbelieving Jews, 

Gentiles, or the believers themselves? 

3. Read § 27. 

What to Luke's mind was the significance of this incident? 

Personal Thought: 

Does it give you such satisfaction as these Jerusalem believers 
evidently felt, to hear that new regions are being opened to the 
Gospel? Are you much interested in the missionary work of the 
Church, — at home or abroad? 

One takes a new interest in it when he thinks of it as part of a 
campaign of testimony for the conquest of the world under the 
superintendence of Jesus Himself, and in which the disciple is 
himself personally taking part. 



50 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 7: THE EARLY DAYS OF THE CHURCH IN ANTIOCH, 
AND CONTEMPORARY EVENTS IN JERUSALEM 



Second Day: § 28. The Persecution of the Church by Herod Agrippa I 
(to be continued) 

1. Considerable progress has now been made in the execution of the 
program of § 1, v. 8. A breach has been made in the barrier 
between Jew and Gentile, and a great church composed of both 
Jews and synagogue Gentiles has been established on the Syrian 
frontier. Its relations to the mother church in Jerusalem are of 
a very friendly character (§27). Just at this point, before leaving 
the church in Jerusalem as the author does in § 29, there is 
inserted a paragraph (§ 28) the purpose of which in the develop- 
ment of the book is not at first apparent. 

2. Herod Agrippa was a grandson of Herod the Great, and had some 
Jewish blood in his veins, his grandmother having been a Jewish 
princess. He was a bankrupt adventurer in his youth, and spent 
a good deal of time in Rome. In his maturer years he became 
a measurably pious Pharisee, at least whenever he happened to 
be living in Palestine, and was exceedingly anxious to please the 
Jews. Caligula had been a friend of Herod, and in 37 when he 
became emperor, at once made Herod king over certain territory 
which was afterward enlarged, Judsea being added in 41. Herod 
died in 44. (Josephus, Antiquities, 19:8:2.) Just before the 
sacred Passover week began, when the city was full of visitors, 
and when religious fervor was at its height, Herod beheaded 
James the son of Zebedee. This act made him so popular that 
he proceeded to attack the great apostolic leader himself. 

3. Read § 28 with close attention to details. 

Why did Luke insert this incident? That is, what purpose does 
it serve in the development of the thought of the book, or which 
of Luke's favorite truths does it illustrate? 

4. Of what event was this (vv. 3, 4) the anniversary week among 
the Nazarenes? What bearing had this fact upon their solicitude 
regarding the possible fate of Peter? 

Personal Thought: 

Some serve God by dying for the cause, as did James, and others by 
living for it, as did Peter. Some are laid aside from active service, 
while others are kept in it, and both serve God. Can ypu trust Him 
to dispose of you in any way that His wisdom and love may approve? 

51 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 7: THE EARLY DAYS OF THE CHURCH IN ANTIOCH, 
AND CONTEMPORARY EVENTS IN JERUSALEM 



Third Day: § 28. The Persecution of the Church by Herod Agrippa I 
(concluded) 
§ 29. The Return to Antioch of the Messengers to Jeru- 
salem 

1. § 28 brings out clearly the fa^t that God is the Invisible Power 
with whom all who attack the Nazarenes must contend, and that 
all opposition to the new movement is absolutely futile. This 
Invisible Power delivers the king's prisoner from what seems to 
be certain death (v. 11), and smites the king himself with a fatal 
disease (v. 23). 

2. Note the fact that the mother of John Mark was evidently a 
prominent member of the Jerusalem church, and that Peter was 
evidently a friend of the family (v. 12), which accords with the 
tradition that Mark's Gospel was derived from Peter. 

3. What did they mean by saying it was Peter's "angel" (v. 15)? 
Compare Luke 24:37. Why send word to James (v. 17)? Com- 
pare § 54, v. 18 and §47, Gal. 2:9, 12. Why did Peter not go 
himself to James? 

4. The inhabitants of Tyre and Sidon were dependent upon the pro- 
ducts of Herod's territory, particularly of Galilee, for their food 
supply. Compare 1 Kings 5:11 (Rendall) . 

If you have a copy of Josephus, read in the Antiquities, 19:8:2, 
another account of this episode. What does v. 24 show Luke's 
view of this entire episode to have been? 

5. Read § 29. How came the Antioch messengers to take John 
Mark back with them? Compare § 68, Col. 4 :io. The fact that 
the statement in this Section immediately follows the account of 
Herod's persecution does not necessarily imply that Barnabas and 
Paul were in Jerusalem during the persecution. Verse 25 should 
rather be read in close connection with § 3 1 , v. 1 , and considered as 
preliminary to what follows, explaining how Barnabas and Paul 
came to be in Antioch again. 

Personal Thought: 

It had not occurred to this praying group in Mary's house that 
God would answer their prayer in the way He did (vv. 12, 15). 
Do you have such confidence in God's resources that you can 
trust Him to answer your prayers in ways you do not see? 

52 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 7: THE EARLY DAYS OF THE CHURCH IN ANTIOCH, 
AND CONTEMPORARY EVENTS IN JERUSALEM 



Fourth Day: § 30. The Letter of James to the Jewish Christians 
of the Dispersion (to be continued) 

1. Read the note on the "Chronology of the Apostolic Age" found 
on pp. 201-207 of the "Records and Letters." 

Since this book was published the view has again been advanced 
by some prominent scholars, that Saul was converted in the year 
of the crucifixion, and that consequently everything recorded in the 
first eight chapters of Acts occurred within a few months after 
the resurrection. It is quite possible that the events described in 
these chapters took place at an earlier period than that assigned to 
them in most chronologies, but it is hardly probable that a consen- 
sus of opinion will be gained for the support of so early a date. 

2. Read the note on "The Date of the Letter of James" found on 
p. 208 of the "Records and Letters." 

3. Read the first few sentences in the letter itself, and reflect upon 
their thought. 

Personal Thought: 

How little the apostles thought that their words and acts would 
interest the world for so many centuries ! We need to reflect 
upon the wide scope and the far-reaching character of God's plan 
for the betterment of man, and to be glad that in so vast a plan 
there is a distinct place for us and our testimony. 



53 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 7: THE EARLY DAYS OF THE CHURCH IN ANTIOCH, 
AND CONTEMPORARY EVENTS IN JERUSALEM 



Fifth Day: § 30. The Letter of James to the Jewish Christians 
of the Dispersion (continued) 

1. Read the letter rapidly through, viewing its contents, so far as 
possible, as though you were introduced to them for the first 
time, and answer the two following questions : 

Is there any one dominant thought or purpose evident in the let- 
ter? Are there any thoughts the omission of which surprises 
you, particularly concerning the character and work of Jesus? 

2. It will be impossible to do more than make a rapid sketch of the 
thought of this epistle, and of the situation in which it represents 
its readers to be. The view of the letter taken here is that 
favored in the "Records and Letters," namely, that it was written 
to Christian Jews outside of Palestine, before the Gospel had 
been preached to Gentiles. 

3. Note carefully all the references given below bearing upon the 
question of authorship. The author was probably James, the 
brother (half-brother, or cousin) of Jesus (Mark 6:3). 

At first he was doubtless strongly inclined to believe the Messiah 
was a member of his own family, which was of Davidic descent 
(John 2:11, 12). Later he lost patience with his brother's appar- 
ently aimless and un-Messiah-like conduct (John 7 :3~5). Jesus 
had a special interview with him after the resurrection (§ 50, 
1 Cor. 15 7), which led him to join the apostolic circle (§ 1, v. 14). 
After Peter's departure from Jerusalem he became the pastor of 
the Jerusalem church. (§ 28, v. 17 ; § 54, v. 18 ; § 47, Gal. 2 :i2.) 

Personal Thought: 

The letter presents religion as a certain kind of daily life. It is 
an epistle of the loving life. (1 '.27 ; 2 114; 4:11.) 

One needs constantly to remind himself that genuine religion can 
not consist in anything else than a daily life of unselfish thought, 
word, and deed. 

54 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 7: THE EARLY DAYS OF THE CHURCH IN ANTIOCH, 
AND CONTEMPORARY EVENTS IN JERUSALEM 



Sixth Day: § 30. The Letter of James to the Jewish Christians 
of the Dispersion (continued) 

1. Read carefully all the following references explaining the situa- 
tion of the readers addressed in this letter. They were Jewish 
Christians outside of Palestine (1 :i), who doubdess highly 
esteemed the pastor of the Jerusalem church. Many of 
them were accustomed to see and hear him when they visited 
Jerusalem to attend the yearly religious feasts of the Jews. They 
had organized churches in which the officers were called "elders" 
(5:14). They were in the midst of persecution, the thought of 
which was uppermost in James' mind when he began to write 
(1:2). Their situation was so perplexing that they did not know 
which way to turn for counsel (1 15). They were in such distress 
that they were tempted like Job to accuse God of trying to over- 
whelm them (1:13-15). Their chief persecutors were the rich 
orthodox Jews, who had not believed in Jesus, and who were 
continually bringing them before the synagogue authorities (2 :6), 
and blaspheming the name in which the Nazarenes had been bap- 
tized (2:7, compare § 5, v. 38). These rich men employed them 
and kept back their wages (5 :4). In all this James endeavored 
to encourage them by assuring them that the Lord would come to 
avenge them (5 7-9), and by citing the patience of their fore- 
fathers in affliction (5 :io, 11). 

2. Constant opposition, persecution, and daily debate with their 
unbelieving neighbors had engendered a contentious, bitter spirit. 
They must control their tempers and cultivate meekness (1:19- 
21). Their eagerness to shine in these daily debates needed 
rebuke (3:1), for they would in the course of them lose control of 
their tongues, and say bitter things which would do harm (3 :2- 
12). Wise men would realize that a quiet, consistent life is far 
more convincing than angry argument (3 :i3-i8). 

3. They were not free from the love of money which characterized 
the nation. Rich, well-dressed people that visited their Sabbath 
service were given better pews than those assigned to poor men 
(2:1-6). The bazaar men, who traveled from city to city, were 
absorbed in their business, and forgot the speediness with which 
they might be summoned to render their final account (4:13-15). 
The poor were constantly struggling to get money, oftentimes 
perhaps what was due them as wages. There seem to have been 

55 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 7: THE EARLY DAYS OF THE CHURCH IN ANTIOCH, 
AND CONTEMPORARY EVENTS IN JERUSALEM 



Sixth Day: § 30. The Letter of James to the Jewish Christians 
of the Dispersion (continued) 

some exhibitions of violence (4:1, 2). Even those that cried out 
to God for help were thoroughly selfish (4:3). Their love of 
money and of what it would get, made them false to God (4 4, 
compare Matt. 6:24). 
They needed a humbler, soberer spirit. (4:5-10.) 

4. The paragraph 2 : 14-26 is best explained on the supposition that 
Paul had been preaching his doctrine of righteousness by faith in 
some of the churches now addressed by James. Perhaps this 
had been done during his residence in Syria and Cilicia (§ 47, 
Gal. 1:21). This doctrine was one very easily misunderstood 
and misrepresented, as is evident from Paul's statement some 
years later in § 52, Rom. 3:5-8. Perhaps in this early period of 
his preaching he had not learned to guard his statement of the 
doctrine as carefully as he did later when he wrote the letter to 
the Romans (§ 52, Rom. 6). 

James felt the necessity of correcting this misunderstanding of 
Paul's teaching, and in so doing used the illustration of Abraham, 
which was a favorite one with Paul, and which was therefore 
current among those now addressed. There was no disagree- 
ment between James and Paul. Both agreed that genuine faith 
must express itself in a life of love. 

Personal Thought: 

This letter is a sturdy protest against the idea that there is value 
in high ideals apart from any faithful effort to realize them in 
daily life. 

How many kind things we think of doing but never do ! The 
next time you think of doing something kind, do it. 



56 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 7: THE EARLY DAYS OF THE CHURCH IN ANTIOCH, 
AND CONTEMPORARY EVENTS IN JERUSALEM 



Seventh Day: § 30. The Letter of James to the Jewish Christians 
of the Dispersion (concluded) 

1. There is a striking resemblance in thought and phraseology 
between this epistle and the teaching of Jesus as recorded in the 
Gospels. It is uncertain whether this is due to the fact that 
James had himself often heard Jesus teaching, or whether 
he was familiar with that form of the teaching of Jesus cur- 
rent among the Jerusalem Christians in this early period before 
the Gospels had been given their present literary form. 

2. Read the following references showing this similarity. 
Emphasis laid on doing the word, James 1 :22, 23 ; Matt. 7 :2i f 
24, 26. 

Fundamental conception of religion is that of the loving heart 
expressing itself practically in a kindly life, James 1 \2j ; 2 115, 16; 
Matt. 25:34-45; Luke 10:30-37. 

The supreme law is the law of love, James 2 :8 ; Matt. 22 :30-4o. 
The tendency to flatter the rich and neglect the poor is con- 
demned, James 2:1-3; Luke 14:12-14. 

Men are known by their fruits, James 3 -.10-12 ; Matt. 7 :i5-20. 
Men are warned against censoriousness, James 4:11 ; Matt. 7 :i ; 
and against becoming engrossed in making money, James 4:13-17; 
Matt. 6:25, 31, 34. 

Woes are pronounced against the selfish rich, and against hoard- 
ing, James 5:1-3; Luke 6:24; Matt. 6:19, 20. 
Swearing is forbidden, James 5:12; Matt. 5 :33>37. 
The inconsistency of professing friendliness with God and with 
the "world" is shown, James 4:4; Matt. 6:24. 

Personal Thoughts: 

Record the thoughts that have most deeply impressed you during 
this brief outline study of the epistle. 

57 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 8: REVIEW, AND PAUL'S FIRST MISSIONARY JOURNEY 



We have now finished the detailed study of Part II, Studies 5-7, 
Sections 16-30, and are to take a general survey of its contents in 
review. Three days are to be spent in this work, as follows : 

First Day: 

Read the whole of Part II, giving careful attention to the progress 
of its thought as indicated in the titles of Chapters and Sections. 
Record the thoughts that impress you most distinctly as a result 
of this reading. 

Second Day: 

Write in the margin of your Bible at the proper places, the titles 
of Part II, Studies 5-7, and Sections 16-30, as given in Burton, 
or at the top of each page in the Studies. 

The object of this is to associate the analysis contained in these 
divisions with the text of the Bible itself as you read it. 
Reflect upon the Personal Thoughts in Studies 5 and 6. 

Third Day: 

Commit to memory the titles of these Chapters and Sections learn- 
ing them from your inscription of them on the margin of your 
Bible. If you do this, then in all your subsequent reading of 
this part of the Bible the progress of thought indicated in these 
titles will be suggested to you by the text itself. This will not be 
the case if you simply learn them from the page in Burton. 
Reflect upon the Personal Thoughts in Study 7. 



58 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 8: REVIEW, AND PAUL'S FIRST MISSIONARY JOURNEY 



Fourth Day: §31. Barnabas and Saul sent forth from Antioch 

§ 32. Preaching the Word at Salamis and Paphos (to 
be continued) 

1. Are you faithfully recording in your note book answers to the 
questions in the daily lessons? Much of the profit to be derived 
from these Studies depends upon putting your thought into definite 
written form. 

2. Read over on pp. XV-XVII the titles of the chapters and sec- 
tions in Part III, so as to get a general view of its contents. 
The great church in Antioch, composed of both Jews and syna- 
gogue Gentiles, and over-supplied with leaders, is well fitted to 
serve as an evangelizing center for the great western world. 
These leaders are described as ' 'prophets and teachers". Prophets 
were those who under a special and temporary inspiration of the 
Holy Spirit spoke forth God's messages. Read § 50, 1 Cor. 
14:29-33. The gift of prophecy sometimes included the ability 
to foretell future events (§27, v. 28). Teachers were probably 
those that gave instruction through the permanent inspiration of 
the Holy Spirit. Sometimes, perhaps, the same person was 
both prophet and teacher. 

3. Read § 31, and answer the following questions : 

Is there any significance in the order of the names? 

What does "ministered to the Lord" mean? 

How did the Holy Spirit say it? 

What, to Luke's mind, are the most significant features of this 

event? 

Compare § 1, v. 8 ; § 24, w. 19, 20. 

4. Read § 32, and note on the map the location of all the places 
mentioned. 

5. Why did they go first to Cyprus? Compare § 10, v. 36 ; § 26, v. 19. 
What special significance does Luke see in the conversion of 
Sergius Paulus? Was he a synagogue Gentile? 

How could a sorcerer like Bar-Jesus gain influence over a Roman 
officer "of understanding" (v. 7)? 

Personal Thought: 

"So they being sent forth by the Holy Spirit" (v. 4). Do you look 
to God to determine for you your life work and to send you to it, 
whatever it may be? It is a comfort in times of discouragement 
to feel a conviction that one has been sent by God to his work, 
and that consequently he is in the right place, whatever its diffi- 
culties may be. 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 8: REVIEW, AND PAUL'S FIRST MISSIONARY JOURNEY 



Fifth Day: § 32. Preaching the Word at Salamis and Paphos (concluded) 
§ 33. At Pisidian Antioch (to be continued) 

1. In this incident at Paphos Paul comes into the foreground and 
remains prominent to the end of the book. Note the different 
designations of the party in v. 7 and v. 13. The Roman name 
"Paul" and the Hebrew name "Saul", had probably both been 
given in childhood. Why does Luke henceforth always use the 
Roman name? 

2. Bar-Jesus the "sorcerer", or "magian" (Matt. 2: 1,7, 16) "repre- 
sented in his single personality both the modern fortune teller 
and the modern man of science" (Ramsay, St. Paul, p. 78). 
Why did he fear the influence of Paul and Barnabas? 

3. Read w. 13, 14 and find the places on the map. The sudden 
withdrawal of John Mark was probably occasioned by something 
that happened in Perga, for otherwise he would have left them 
in Paphos. They seem to have left the lowlands of the coast, 
and to have gone at once to the Phrygian highlands, a country 
dangerous to travelers because of brigands and mountain torrents. 
Notice in §51, 2 Cor. 1 1 126, the close connection of these two 
perils. The reason why Paul changed his plans so suddenly, 
is suggested in §47, Gal. 4:13, which epistle was probably 
written to the churches whose founding is mentioned here in Acts. 
John Mark had no mind to follow a sick man through the dan- 
gerous passes of the Taurus mountains ! 

4. Read the whole of § 33 and determine what Luke regards as the 
most important feature or features of the Antioch work. What 
two classes in the audience were recognized by Paul in his open- 
ing words? Note that in v. 26 Paul offers the choicest privilege 
of the Jew, namely entrance into the Messianic Kingdom, to both 
classes in the audience. Consider the effect of this offer upon 
the conservative Jews. 

5. What characteristic Pauline words and thoughts do you recognize 
in w. 38, 39? Compare § 52, Rom. 3:20-24. 

Personal Thought: 

"We bring you good tidings" (v. 32). When you speak to a 
man about becoming a Christian, do you realize that you are 
bringing good news to him? You have no need to apologize for 
speaking to him. You are opening up before him the greatest 
opportunity that can confront a human being. 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 8: REVIEW, AND PAUL'S FIRST MISSIONARY JOURNEY 



Sixth Day: § 33. At Pisidian Antioch (continued) 

1. "Raised up" in v. 33 does not mean "raised from the dead", but 
"introduced into the world". The quotation in v. 34 (Is. 55 13) 
implies the resurrection of the Messiah, because the "mercies", or 
"holy things", of David were the promises of an eternal Kingdom, 
and they would not be "sure," or permanent, if its King, the 
Messiah, were to end His reign in death. State in a sentence the 
argument by which the Messiahship of Jesus is proved in w. 33-37. 

2. Did Paul see anything in the faces of his audience that induced 
him to close with a warning (w. 40, 41)? Was anything in v. 39 
or elsewhere in the address calculated to offend the audience? 

3. Imagine the occupation of Paul and Barnabas during the week 
that followed Paul's synagogue address (w. 43, 44). What does 
the "grace of God" mean? Of what were they jealous (v. 45)? 
What entirely new step is taken by Paul and Barnabas according 
to w. 46-49, — that is, how did their subsequent work in this 
region differ from any that had ever been done before in the his- 
tory of the church? 

Where did they henceforth hold their services? 
Note that the step is so serious that they justify their action by 
scripture. 

To whom does "thee" refer in the quotation (Is. 49:6), and how 
does the quotation justify their new step? Was there any preach- 
ing done outside the city? By what two statements in w. 48-52 
does Luke show God's approval of this new step? 
Were these ladies (v. 50) Jewesses? 

On what ground were Paul and Barnabas expelled from the city? 
What was the significance of shaking dust from their feet? 
Who were the "disciples" (v. 52)? 

Personal Thought: 

Do you feel jealousy or discomfort when you find another more 
successful than yourself in Christian work? It is a satisfaction to 
Jesus Christ to see him successful. Can you not share the 
satisfaction of Jesus? 

61 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 8: REVIEW, AND PAUL'S FIRST MISSIONARY JOURNEY 



Seventh Day: § 34. At Iconium 

§ 35. At Lystra and Derbe, and the Return to Antioch 
in Syria 

1. Read § 34, and consult the map. 

Was the preaching mentioned in v. 3 done in the synagogue? 
In what two statements (w. 1-3) does Luke show God's approval 
of Gentile work in Iconium? What objections do you suppose 
the city officials had to Paul and Barnabas? (v. 5). 

2. Read § 35, noting the location on the map of all the places men- 
tioned. Derbe and Lystra were prominent cities in the part of 
Lycaonia that had been incorporated into the Roman province of 
Galatia. 

3. The people may have been led to think of Zeus and Hermes 
because of their possible acquaintance with the Greek myth (Ovid, 
Metamorphoses 8 1626) that represented these two divinities as 
having once visited this region. Zeus, their tutelary deity, would 
naturally be expected to visit them (v. 13). Note the likeness of 
Paul's hurried address to the crowds (w. 15-17) to his view of 
the Gentile world in § 52, Rom. 1 119, 20. 

4. Note the distance this joint deputation of Jews (v. 19) came, as 
an evidence of their bitter hatred. 

What do you suppose they said to the multitudes (v. 19)? 

Of whom must Paul have been thinking when the stones began 

to bruise him? 

5. Notice on the map how near Paul and Barnabas were to Tarsus 
and Antioch via the two passes called the Cilician and the Syrian 
Gates. Consider their premature departure from their converts 
(§ 33> v « 5°; § 34> v « 6; § 35, vv. 19, 20), and state the two princi- 
pal reasons (vv. 21-23) why they wished to re-visit them at such 
great risk. 

6. Picture the return of the missionaries to the home church after 
their two or three years of absence (v. 27). 

Note the light thrown on Luke's purpose in writing Acts, by the 
one item in their report (v. 27) selected for special mention. 

Personal Thought: 

"Confirming the souls of the disciples" (v. 22). 
Do we sufficiently consider our duty to our fellow Christians? 
We watch for chances to reach the unconverted. Do we watch 
for chances to strengthen our fellow Christians? Are any of your 
friends in danger of giving up their discipleship? 

62 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 9: PAUL'S SECOND SOJOURN IN ANTIOCH, AND THE 
COUNCIL AT JERUSALEM 



First Day: § 36. The Council at Jerusalem (to be continued) 

1. Read in § 36 the paragraph from Acts, leaving that from Gala- 
tians untouched for the present, and answer the following general 
questions : 

Who constituted this so-called "council"? 

What was the question submitted to the council? 

Why was it an important question in the history of Christianity? 

That is, consider the effect in case the council had decided to 

require circumcision. 

Who are the most influential participants? 

What was their decision upon the main point before them? 

2. Some of the Pharisees had become convinced that Jesus was the 
Messiah, but had taken an entirely different attitude from that of 
Paul toward the Gentiles. It seemed to them that the great 
promise of the Messianic kingdom had been made to law-keeping 
Jews, and that no Gentile could claim this promise unless he had 
first become one of those to whom the promise was made. To 
be sure no one could be saved without believing in Jesus as the 
Messiah, but only law-keeping Jews or circwncised proselytes had 
the privilege of believing in the Messiah. See how Paul met this 
objection in § 52, Rom. 4:9-12. Why did the committee of 
Christian Pharisees from Judaea select Antioch as their field of 
operations? 

Why did they raise their objection just at this time? 
Had the events described in § § 31-35 anything to do with it? 
Do you suppose these Pharisees had already become Christians 
when Peter had his interview with Cornelius, and when the 
Antioch church was founded (§ 26)? 

Personal Thought: 

"Except ye be circumcised, * * * ye cannot be saved" (v. 1). 
Are you giving practical recognition to the fact that every man 
who takes Jesus as his Lord and Christ is a saved man, no mat- 
ter to what church he belongs, or how much he differs from you 
in social habits and religious views? 
Do you really count him as a brother? 



63 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 9: PAUL'S SECOND SOJOURN IN ANTIOCH, AND THE 
COUNCIL AT JERUSALEM 



Second Day: § 36. The Council at Jerusalem (continued) 

1. Look through the Section to see whether any of the apostles or 
officials in the Jerusalem church had been connected with the 
visit of this committee of Pharisees to Antioch. 

Do you suppose the committee found sympathizers among the 
Jewish element in the Antioch church? 

Did the churches in Palestine generally sympathize with them? 
(Read vv. 1-5 carefully.) 

2. The consideration of this important question must have occupied 
a number of days at least, and possibly several weeks, in the slow 
oriental way of deliberating. See if you can distinguish in the 
Section any indications of different meetings. Make as good a 
program as you can out of the statements in Luke's narrative. 
For instance, was Peter's speech (vv. 7-1 1) delivered in a private 
meeting of apostles and elders (v. 6), or in a public meeting 
(v. 12)? 

Does the "much questioning" of v. 7 refer to a single meeting, 
or to many sessions? 

3. Give Peter's two or three reasons for supporting the side of Paul 
and Barnabas. Had he begun to be lax himself in the observance 
of the Mosaic law? 

4. What was the powerful argument advanced by Barnabas and 
Paul (v. 12)? 

Personal Thought: 

• 'And they hearkened unto Barnabas and Paul rehearsing what 
signs and wonders God had wrought among the Gentiles" (v. 12). 
Do you take pains to familiarize yourself with the wonderful side 
of God's work in the world? 

Do you read missionary literature enough to acquaint yourself 
with God's achievements among those we call the "heathen"? 
Some of these achievements are as marvelous as any recorded in 
Acts, and they constitute now as then, the most striking proof 
that God is at work in the world. 

64 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 9: PAUL'S SECOND SOJOURN IN ANTIOCH, AND THE 
COUNCIL AT JERUSALEM 



Third Day: § 36. The Council at Jerusalem (continued) 

1. Read James' speech (w. 14-21). 

Note its conservative Hebrew character, (1) in the name 
by which Peter is called, (2) in the quotation from the 
scriptures, (3) in the absence of all suggestion of any impulsive 
impatience like that of Peter (w. 10, 11) with the burdensome- 
ness of the Mosaic legislation, and (4) in the compromise sug- 
gested by him. State James' argument. Does the quotation 
prove that Gentiles need not be circumcised? What does it 
prove? 

On what does James probably base his opinion (v. 19) that Gen- 
tile converts need not be circumcised? 

2. What were "pollutions of idols" (v. 20)? Cf. v. 29. Animals 
offered in sacrifice seem to have been afterward sold for food in 
the public markets. Cf. §50, (5), 1 Cor. 10:25-28. 

The Jewish abhorrence of eating blood, or of eating a strangled 
animal which still contained the life blood, was due to such pas- 
sages as Gen. 9:4; Lev. 17:10-14; Deut. 12:15, 16, 23. 
To our minds "fornication" is a thing in itself wrong, while the 
other three things mentioned are not, in themselves considered, 
wrong. In the low moral state of the Gentile world at that time, 
however, sexual passion was regarded as a natural appetite that 
might be gratified as freely as the appetite for food. Paul had to 
contend against this view even in some of the churches. Read 
§ 50 (5), 1 Cor. 6:12-20; § 46 (2), 1 Thess. 4:3-6. 

Personal Thought: 

"That the residue of men may seek after the Lord" (v. 17). 

This is the age when the human residuum is being brought to 

seek after the Lord. What has ordinarily been regarded as the 

waste of humanity, the submerged tenth in the great cities, the 

despised races, the cannibals among the heathen, is receiving a 

new valuation. 

We are waking up to see God's age-long purpose to do this great 

class good, just as the Church woke up to the same fact in the 

period which we are studying. 

In your life plans are you taking account of your duty to the 

"residue of men," or do you chiefly consider the favored classes? 

65 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 9: PAUL'S SECOND SOJOURN IN ANTIOCH, AND THE 
COUNCIL AT JERUSALEM 



Fourth Day: § 36. The Council at Jerusalem (continued) 

1. The question next to be considered is the reason for the four 
specifications mentioned in vv. 19, 20. The word "for" in v. 21 
indicates that this verse gives the reason. Before reading the 
next sentences on this page, record in your note-book your own 
opinion as to what that reason is. 

Most Jews, as we have already seen, had a profound conviction 
that physical contact with Gentiles was morally contaminating. 
Jewish Christians therefore would naturally shrink from any inti- 
mate social and Christian fellowship with the Gentile Christians. 
They would be particularly unwiliing to eat the Lord's Supper 
with them (§ 25, v. 3). There would have to be a Jewish church 
and a Gentile church in many communities. James here pro- 
poses that the Gentile believers make certain concessions that will 
enable the two parties to unite in one church. 
Perhaps as Ramsay suggests (St. Paul, p. 43) these concessions 
had always been made by synagogue Gentiles as the price of their 
regular admission to the synagogue service. 
In the light of this explanation paraphrase v. 21. 

2. Read w. 22-28, and note four points favorable to Paul and 
Barnabas. 

3. Was the arrangement proposed in this decree likely to be perma- 
nently satisfactory? In replying to this question consider the dif- 
ferent answers that might be given by different persons to the 
following questions : 

(1) Could a Gentile disciple be saved if he refused to make the 
four concessions required by this decree? 

(2) Would a Gentile disciple that submitted to circumcision be a 
higher type of Christian than one that merely obeyed the four 
requirements of the council? 

(3) Could a conscientious Jewish disciple and his family have 
intimate social relations with the family of a Gentile disciple that 
obeyed the four requirements of the council? 

Personal Thought: 

Are you willing for the sake of harmony and good fellowship to 
make concessions that do not involve a violation of your con- 
science even though they seem unreasonable? Do you set a high 
value upon fellowship with other disciples? 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 9: PAUL'S SECOND SOJOURN IN ANTIOCH, AND THE 
COUNCIL AT JERUSALEM 



Fifth Day: § 36. The Council at Jerusalem (concluded) 

1. In Paul's letter to the Galatians (2 :i-io) he gives an account of a 
visit to Jerusalem, generally thought to be the council visit which 
we are now studying. The standpoint of Paul's account is 
entirely different from that of Luke's. Paul is chiefly concerned 
to show that his own personal relationship to the Jerusalem apos- 
tles was one of independence, and so he gives an inside view of 
that which Luke describes from the outside. This results in 
some differences of detail in the two accounts, but in no clear con- 
tradictions. 

2. Make three columns in your note-book, putting at the head of the 
first, "similarities," of the second, "dissimilarities," and of the 
third, "contradictions." Then compare the two accounts upon 
the following points, entering the results in the appropriate 
columns : 

(1) Who went up to Jerusalem? 

(2) Who sent them? 

(3) What was their business in Jerusalem? (Consider what was 
the salient feature of Paul's gospel which he went up to lay before 
them. Gal. 2:2, 3.) 

(4) To whom did they submit their business? (Consider 
whether there is a place in Luke's account for the "private" meet- 
ing mentioned by Paul, Gal. 2 :2, and in Paul's account for the 
public meeting mentioned by Luke, Acts 15 4.) 

(5) What did their opponents in Jerusalem contend for? 

(6) Who were the principal Jerusalem disciples mentioned by 
name? 

(7) What was the result of the visit? 

In your judgment do both accounts refer to the same visit? 

3. The following is a paraphrase of the difficult verses, Gal. 2 12-5 ; 
"I laid my gospel of salvation for Gentiles by faith alone, before 
a private meeting of the apostles and elders, because I feared that 

67 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 9: PAUL'S SECOND SOJOURN IN ANTIOCH, AND THE 
COUNCIL AT JERUSALEM 



Fifth Day: § 36. The Council at Jerusalem (concluded) 

in a great public meeting there might not be such opportunity for 
question and answer as would result in my position being clearly 
understood. In that case I feared they might decide against the 
acceptance of uncircumcised Gentiles, and so my missionary 
career of the present and past among the Gentiles be in vain (v. 2). 
They did not, however, even ask for the circumcision of my asso- 
ciate, Titus (v. 3). The question of his circumcision would 
never have been raised at all, had it not been for certain men who 
had slipped into church membership without being genuinely con- 
verted ; who had joined the church simply to ascertain the degree 
of intercourse allowed between Jewish and Gentile Christians, and 
to use their influence against freeing Gentile Christians from 
bondage to the Mosaic law (v. 4). You may be sure we stood 
firmly for your recognition as Christians without circumcision 
(v. 5)-" 

Personal Thought: 

"They would that we should remember the poor," Gal. 2:10. 
Do the hardships of the poor appeal to your sympathies? Do you 
take pains to search out and do what you wisely can to relieve the 
poor about you? 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 9: PAUL'S SECOND SOJOURN IN ANTIOCH, AND THE 
COUNCIL AT JERUSALEM 



Sixth Day: § 37. Report of the Council's Action to the Church in 
Antioch 
§ 38. Peter's Visit to Antioch (to be continued) 

1. The Antioch church must have been anxiously waiting for news 
from Jerusalem. Read § 37. 

What would have been the result in the Antioch church had the 
council decided in favor of circumcision? 

2. The Pharisees that had protested against the reception of uncir- 
cumcised Gentiles probably left the Jerusalem council with per- 
sonal animosity added to their religious prejudice. They seem 
to have carried on a systematic campaign among the churches 
of South Galatia where Paul and Barnabas had admitted so 
many Gentiles (§§33-35), endeavoring with some success to 
secure the circumcision of Gentile converts. Cf. §47 (2), 1 16-9; 
3:1-4; 5:2-10; 6:12, 13. They were personally ambitious to 
report in Jerusalem large accessions of Gentile Christians to 
Judaism, §47 (2), 4:17 ; 6 :i3, and did not hesitate to attack Paul, 
denying his apostleship, §47 (2), 1 :i ; 1 :ii-I7, and his sincerity, 
§47 (2), 1:10; 5:11. 

3. The only point really settled by the Jerusalem council was that 
Gentile Christians need not become Jewish proselytes. It was not 
clear to all whether Jewish Christians might have intimate social fel- 
lowship with Gentile Christians or not. It was evident to Paul, 
Peter, Barnabas, and probably other apostles, that the recogni- 
tion of Gentile believers as Christians involved their full reception 
into social Christian fellowship. An era of good feeling began 
among the Antioch Christians in which many Jewish Christians 
called upon their Gentile brethren, and ate at their tables. 

4. Read § 38. State exactly the fault for which Paul rebuked Peter 
in the public meeting. That is, in what did Peter's "dissembling" 
consist? These influential gentlemen from James' church in Jeru- 
salem can hardly have been the ones that had been so success- 
fully opposed by Paul, Barnabas and Peter in the council. Who, 
then, were they, and what were their views? 

Personal Thought: 

Are you sometimes deterred from doing what you know to be 
right, by dread of what influential persons may think of you? 
Jesus is an influential person. Try to realize His presence. 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 9: PAUL'S SECOND SOJOURN IN ANTIOCH, AND THE 
COUNCIL AT JERUSALEM 



Seventh Day: § 38. Peter's Visit to Antioch (concluded) 

1. Peter's failure to associate with Gentile Christians seemed to 
deny that their faith in Jesus Christ really constituted them 
thoroughly Christian disciples. In Paul's rebuke, therefore, he 
stated the fundamental truths of his gospel. The following sug- 
gestions may prepare the way for subsequent study of them. 

2. (1) "Righteousness", in Pauline usage, is the state of being 
rightly related to God and men. There are two conceivable ways 
of attaining it. The first is by faultless obedience to law, which 
according to Paul no one has rendered ; the second is through 
faith in Jesus Christ (v. 16). He who has faith in Jesus Christ 
is rightly related to God and men. 

(2) "Faith in Jesus Christ" is a personal relationship between 
the disciple and his Lord. It is believing Jesus to be what He 
represents Himself as being, namely, Lord and Christ, with all 
power in heaven and on earth, and treatt7ig Him accordingly, 
namely, surrendering one's self to Him without reserve as Lord 
and Master. 

(3) "Justified by faith." The Greek word translated ' 'to justify", 
is from the adjective translated "righteous." It means "to 
declare righteous." The man who takes Jesus as his Lord, that 
is, believes in Jesus, is declared by God to be righteous (v. 16). 
This declaration involves (a) God's recognizing the believer's 
present relation to God in Christ and to all men as a right one, 
and (b) treating him as kindly as though he had always been 
righteous in the past, that is forgiving him. It is followed up 
by taking means to keep him righteous in the future (v. 20). 

(4) All this is done by God in view of the death of Jesus Christ 
(v. 21), the reason for which death is not here given. 

3. With these suggestions in mind read § 38 slowly several times. 
Verses 15, 17, 18 will be discussed in Study 13. 

Personal Thoughts: 

"Christ liveth in me" (v. 20). Are you increasingly experiencing 
the purifying power of the personal friendship of Jesus? Do you 
take time each day to think of Jesus as a real personal presence? 
Is the Christ, who lives in you, getting expression for Himself in 
your life, so that you in some measure bring Christ to men? 

70 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 10: FROM SYRIAN ANTIOCH TO ATHENS, IN PAUL'S 
SECOND MISSIONARY JOURNEY 



First Day: § 39. The Dissension between Paul and Barnabas 

§ 40. The Churches in Southern Asia Minor re-visited 

1. Read § 39, noting on the map the location of all the countries 
mentioned. 

Why was Barnabas so anxious to take Mark along? §68(4), 

Col. 4:10. 

Why did Paul and Barnabas divide the territory as they did? (Cf. 

§ 32 and § 21, Gal. 1:21.) 

Read what is said in § 36, v. 27 and § 37, v. 32, regarding the 

efficiency and reputation of Paul's new associate, and note in § 42, 

w. 37-39, the evidence that he, like Paul, was a Roman citizen. 

The kindly way in which Paul speaks of both Barnabas and Mark 

in letters written after this occurrence, shows that there was no ill 

will harbored in his heart. Read §50 (5), 9:6; §68 (3), v. 24; 

§68 (4), 4:10; §71, 4:11. 

2. Read § 40, noting on the map the route by which Paul reached 
Derbe and Lystra. 

What are the two principal features of this South Galatian visit 
mentioned by Luke? 

Read the following references containing information about Paul's 
new associate. His mother and grandmother were pious Jewesses, 
§71, 1:5; he had been converted under Paul's preaching, §50 
(5), 4:17; he was thought by his friends to have a great future 
before him, §69, 1:18; he was somewhat inclined to asceticism 
and was of a frail constitution, § 69, 5 123 ; he manifested a rare 
devotion to the gospel and to Paul, § 68 (2), 2:22, 23, whose 
most constant and trusted companion he was from this time on. 
Why did Paul circumcise Timothy? 
Did his case come under the decree of the council? 

Personal Thought: 

"Him would Paul have to go forth with him" (v. 3). Paul 
always desired and appreciated associates. Might it not be that 
your efficiency as a Christian would be largely increased if you 
were to cultivate the friendship of one or two Christian men, with 
whom you might have frequent prayer and conversation? Per- 
haps you have already learned the value of such association. If 
so, recommend it to others. The adoption of the suggestion may 
mark the beginning of a new era in their Christian experience. 

71 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 10: FROM SYRIAN ANTIOCH TO ATHENS, IN PAUL'S 
SECOND MISSIONARY JOURNEY 



Second Day: § 41. The Journey to Troas, and the Vision of Paul 

§ 42. The Beginning of the Gospel in Philippi (to be 
continued) 

1. Read § 41, using the map. Galatia is probably the southern part 
of the province Galatia, and not the northern part in which the 
cities Pessinus, Ancyra, and Tavium are situated. Asia is the 
province of that name, probably the western part of it on the 
coast. "Over against Mysia" probably means at a point where 
the line of its southern boundary if prolonged eastward would 
have crossed their northward route. 

2. A new and important step is now about to be taken in the execu- 
tion of the program stated in § 1, v. 8, in the course of events by 
which the gospel is to reach Rome. 

What is the evidence of divine direction and approval in connec- 
tion with this new step? 

How do you suppose these communications from the Spirit are 
made? 

Observe the unusual designation of the Spirit in v. 7. 
What is the evidence afforded by v. 10 that Luke, the author of 
Acts, joins the party somewhere in this region? 
Perhaps he had been converted by Paul during Paul's first visit 
to Galatia. Luke was a physician (§68 (4), 4:14), and Paul 
had needed the services of a physician at that time (§ 47 (2), 4 113). 
The same pronoun has occurred once before in § 35, v. 22, but 
hardly in such a way as to indicate the author's presence with 
Paul at that time. 

3. Read § 42, using the map, and compelling your imagination to 
produce the scenes described phrase by phrase. 

What evidence was there in the Philippian work that God 
approved of the new step taken by the missionaries in the exten- 
sion of the kingdom? 

Personal Thought: 

Vv. 6-10 present a picture of Paul uncertain for a time what his 
next work was to be, but nevertheless ultimately guided by the 
Spirit. We need to assure ourselves that, although we are not 
to be spared periods of uncertainty, the Spirit of God is watching 
v% and will in due season send us to our work. 

72 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 10: FROM SYRIAN ANTIOCH TO ATHENS, IN PAUL'S 
SECOND MISSIONARY JOURNEY 



Third Day: § 42. The Beginning of the Gospel in Philippi (continued) 

1. Although Paul must have started for Macedonia with great expec- 
tations in view of his remarkable call to the country, there was 
much to discourage him in the first city he visited. 

(1) It contained no synagogue, and apparently not even a Jewish 
prayer house, (v. 13.) (2) There were no men present in the 
little audience by the river side. (v. 13.) (3) The first results 
were meagre. A synagogue Gentile named Lydia, a bazaar 
woman, acting as agent for some firm in Thyatira, an Asiatic city 
famous for its dyed stuffs, was the only convert for a time. 
Notice the absence of any such expression as that in § 43, v. 4. 
(4) Two of the missionaries suffered public disgrace. 

2. Read vv. 16-18, and picture to yourself the scene they describe. 
Who were the four men constituting the group of missionaries? 
The young slave-girl had a "python-spirit," python being the 
name of the mythical dragon near Delphi which was supposed to 
influence the delirious utterances of the Delphic oracle. The 
name was probably used to describe any person subject to periods 
of delirium or demoniacal possession. According to Plutarch the 
name was applied to ventriloquists, who seem to have been 
regarded as possessing superhuman power of divination. How 
did she get the information for her daily advertisement (v. 17)? 

3. Read vv. 19-24, picturing the scene described. Note the con- 
tempt expressed in w. 20, 21. What was there in the charge 
that so enraged the multitude and horrified the Praetors? That 
is, what customs, unlawful for Romans, were the missionaries 
supposed to have set forth? Cf. §43, v. 7. Why did Paul not 
declare his Roman citizenship as he did later (w. 37, 38. Cf. 
§ 56, vv. 25-29)? Why were Luke and Timothy not imprisoned? 

4. Read vv. 25-28, picturing the details. Many of these details 
would be more easily understood if we were familiar with the 
structure of the prison. On v. 27 cf. § 28, v. 19. 

Personal Thought: 

"Paul and Silas were praying and singing hymns unto God" 
(v. 25). There is no conceivable situation in which a Christian 
man has not abundant reason to praise God. Do you habitually 
think of the permanent reasons for gratitude that exist in your life? 
Take an inventory of them. Form the appreciative habit. 

73 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 10: FROM SYRIAN ANTIOCH TO ATHENS, IN PAUL'S 
SECOND MISSIONARY JOURNEY 



Fourth Day: § 42. The Beginning of the Gospel in Philippi (concluded) 

1. Read w. 29-34. From what did the jailor want to be "saved"? 
What led him to suppose that Paul and Silas could tell him how? 
That is, how much acquaintance had he had with their work in 
the city? 

What was it to "believe on the Lord Jesus Christ" (v. 31)? 

What was it to "believe in God" (v. 34)? 

What was the "word of the Lord" (v. 32)? 

How were the jailor's household to be saved (v. 31)? 

2. Read vv. 35-40. What had led the Praetors to order the release 
of the missionaries? 

In what respect was the attitude of the Praetors (w. 38, 39) 
advantageous to the Philippian disciples left behind by Paul? 

3. The fact that in § 43, v. 1, the pronoun "we" gives place to 
"they," indicates that Luke remained in Philippi to care for the 
disciples. It is significant that the pronoun "we" does not occur 
again until § 53 (1), w. 5, 6, when Paul stops in Philippi on his 
return to Jerusalem after his third missionary journey. Luke 
seems to have joined Paul at that time, and gone on with him to 
Jerusalem and afterward to Rome (§67, v. 16). 

This church in Philippi was one for which Paul always felt a spe- 
cially tender affection. Read § 68 (2) ; 1 13-1 1 ; 4:1. 

Personal Thought: 

"What must I do to be saved?" If an earnest man were sud- 
denly to confront you with this question, could you tell him 
clearly, step by step, how to proceed? Have you ever tried to 
prepare yourself to state clearly to a man unfamiliar with scrip- 
tural phraseology exactly what it is to become a Christian? 



74 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 10: FROM SYRIAN ANTIOCH TO ATHENS, IN PAUL'S 
SECOND MISSIONARY JOURNEY 



Fifth Day: § 43. The Planting of the Church in Thessalonica 

1 . Thessalonica, like Philippi, was on the great Egnatian road, and 
was a city of great commercial importance It was the shipping- 
port for a rich interior, and had commercial relations with all the 
ports of the Levant. Anything that happened in Thessalonica 
would soon be known in all that part of the world. Cf. 1 Thess. 
1 :8 (p. 44, footnote). 

2. Read § 43, together with the footnotes. Do you judge that the 
three missionaries stayed in the city longer than the period men- 
tioned in v. 2? Cf. Phil. 4:16 (p. 44, footnote). Compare v. 4 
with 1 Thess. 1 :g (p. 44, footnote), and state the four classes of 
persons mentioned as constituting the membership of the new 
church. Which class predominated? 

What was the argument which Paul presented in the synagogue? 
Why did it "behoove" the Christ to die and rise from the dead? 
How did the missionaries pay their expenses in Thessalonica? 
See 1 Thess. 2:9; 2 Thess. 3:8; Phil. 4:16 (p. 44, footnotes). 

3. Of what were the Jews jealous (v. 5)? 

Note the four or five steps taken by the Jews to get rid of the 

missionaries. 

What foundation was there for the charge that the missionaries 

were proclaiming another emperor (v. 7) ? 

What do you suppose they made Jason promise to do (v. 9)? 

Personal Thought: 

"There is another king, one Jesus" (v. 7). 

Is the kingship of the invisible Jesus so real a fact in your life 

that those who associate with you note it? 

Is there a devotedness of service, and a recognition of the 

supremacy of His will that emphasizes His kingship? 



75 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 10: FROM SYRIAN ANTIOCH TO ATHENS, IN PAUL'S 
SECOND MISSIONARY JOURNEY 



Sixth Day: § 44. Preaching in the Synagogue at Bercea 
§ 45. Paul at Athens (to be continued) 

1. Paul was evidently in great danger. He had to leave Thessa- 
lonica in the night. When the Thessalonian Jews came to 
Bercea, Paul instantly left the city, either concealing, or not hav- 
ing decided upon, his ultimate destination (v. 14). The deputa- 
tion of Berceans that served as his body-guard did not think it safe 
to leave him until he reached Athens. It seemed scarcely safe to 
leave him alone then (v. 1 5). They probably feared assassination. 

2. Read § 44, using the map. 

3. Read w. 16-21. Athens had passed its creative period, but was 
still an important university city. Paul seems to have intended 
to press on at once to the great commercial city of Corinth. Con- 
sider the events of the past few months, and Paul's need of rest. 
To what three or four classes of persons did he present the 
Gospel? The word translated "babbler" (v. 18) is a slang term, 
describing one that has picked up a smattering of learning and is 
trying to air it. What was probably the substance of Paul's 
conversation with these university professors in the agora? 

4. The word Areopagus sometimes designates a hill close to the 
northwest corner of the Acropolis, and sometimes the court that 
held its final formal sessions upon this hill. Here it probably 
refers to the court and to a session held in the agora. 

The court had special jurisdiction in matters of religion. Paul 
had appeared as a possible advocate of a new religion, and 
although the officers doubted whether it were worth while to lake 
him seriously, they seem to have brought him before the court for 
a preliminary, semi-official hearing. 

5. Read w. 22-33, an d record what seem to you to be the three or 
four most prominent thoughts. How different this address is 
from the one in § 33, although both appeal for repentance. 

Personal Thought: 

"They received the word with all readiness of mind" (v. 11). As 
this study proceeds do you find yourself receiving the word with 
readiness? Are you ready to be and do whatever the word 
requires, to adjust your plans to the demands made upon your 
life by this great movement whose history we are studying? 

76 



STUDIES IN THE ACTS AND EPISTLES 



STUDY xo: FROM SYRIAN ANTIOCH TO ATHENS, IN PAUL'S 
SECOND MISSIONARY JOURNEY 



Seventh Day: § 45. Paul at Athens (concluded) 

1. Observe Paul's courteously tactful opening words. Adopt the 
alternative translation "unusually religious" in v. 22. The inscrip- 
tion "TO AN UNKNOWN GOD" probably did not express 
any vague longing for the Supreme Being, but the feeling that 
some deity might have been omitted in their worship. 

2. The pertinence of this address does not fully appear until its 
statements are considered in connection with the religious ideas of 
the Stoics and Epicureans whom Paul was addressing. Read 
v. 24, considering its bearing upon (1) the impersonal pantheism 
of the Stoics, (2) the Epicurean idea that the gods lived far away 
among the stars having nothing to do with creation, (3) the mul- 
tiplicity of deities, (4) the temple residences of the deities. Read 
v. 25, considering (1) the habit of leaving offerings in the Greek 
temples, and of caring for the statues of deities, (2) the Epicurean 
idea of the remoteness of the gods from men. 

Read v. 26, considering the Greek pride of culture and race. 
Read w. 27, 28, considering again the Epicurean idea of the 
remoteness of the deities. Read the plain but courteous state- 
ment in v. 29, considering the statues of deities all about them. 
Read w. 30, 31, considering the absence among both Stoics and 
Epicureans of all thought of personal accountability to deity, and 
of belief in a resurrection. 

3. Note the impressiveness of v. 33. Many were amused; some 
felt a curious interest in the weird fancy of a resurrection ; a few 
believed. Only one believer was a woman (cf. § 43, v. 4 and 
§44, v. 12), and one was a member of the court itself. 

4. What does this address reveal of Paul's personality, thought, or 
style of expression that impresses you? Some have thought that 
1 Cor. 2:1-5 (p. 47, footnote), describing the visit to Corinth 
which followed immediately after he left Athens, indicates Paul's 
dissatisfaction with his address to the Athenians. 

Personal Thought: 

"He commandeth men that they should all everywhere repent" 
(v. 30). We are in danger of becoming so accustomed to the 
evil about us, that we forget God's ceaseless call to repent and 
prepare for the judgment. Think of the unsaved men you meet 
today as the objects of this call, and silently pray for them. 

77 



STUDIES IN THE ACTS AND EPISTLES 



STUDY ii : PAUL'S MINISTRY IN CORINTH ON THE SECOND 

MISSIONARY JOURNEY, AND LETTERS TO 

THE THESSALONIANS 



First Day: § 46 (1). The Planting of the Church in Corinth 

(2). Paul's First Letter to the Thessalonians (to be 
continued) 

1. Corinth was a great commercial city, midway between Rome and 
Ephesus. Its life was characterized by a combination of com- 
mercial greed, superficial but conceited culture, and flagrant sen- 
suality, which made it by far the most difficult field Paul had yet 
entered. The power of the gospel was to be severely tested. 

2. Read §46 (1) using the map and reading the footnotes except the 
reference to Note 5. Determine from v. 5, §44, v. 15, and 
1 Thess. 3:1 (p. 45, footnote), what Timothy (and possibly Silas) 
did after Paul left Bercea. What is meant by being ' 'constrained 
by the word" (v. 5), and what had the coming of his associates 
to do with it? Read §46 (2), 3:1-8, and note the distress of 
mind which Paul had been suffering. 

3. The development of Paul's work, after he left the synagogue, 
was peculiarly exasperating to the Jews. He held his services in 
the house of a converted synagogue Gentile who lived next door 
to the synagogue, so that the crowds gathered to hear Paul on 
the Sabbath under the very eyes of the synagogue authorities 
(v. 7). Note in v. 8 other exasperating circumstances. That 
Paul was in great danger, and perhaps thought of giving up the 
work, is evident from the fact that he had one of the rare visions 
of the Lord granted him at critical junctures in his life (§ 56, 
22:18, and § 57, 23:11), and that in it he was urged to con- 
tinue preaching, and was assured of protection against personal 
violence (w. 9, 10). 

4. Read carefully, looking up all the references, as much of Note 5 
on page 210 as you have time for. 

Personal Thought: 

"Be not afraid, but speak, * * * for I am with thee" (w. 9, 10). 
When the Spirit sends you to some friend to give your testimony 
as a witness, be assured that He whose witness you are, is with 
you, even as He was with Paul in that cesspool of lust and hate. 
He foresees results. You have simply, with the inspiration of 
His companionship, to give the testimony, 

78 



STUDIES IN THE ACTS AND EPISTLES 



STUDY n : PAUL'S MINISTRY IN CORINTH ON THE SECOND 

MISSIONARY JOURNEY, AND HIS LETTERS TO 

THE THESSALONIANS 



Second Day: § 46 (2). Paul's First Letter to the Thessalonians (con- 
tinued) 

1. If you did not finish Note 5 on p. 210 yesterday, do so now. 

2. Read § 43 in order to bring back to your mind the history of the 
founding of the Thessalonian church. 

3. Read the letter through thoughtfully, trying to view it as though 
you were now reading it for the first time. Read it aloud if you 
are alone in your room. At the close of your reading record 
your opinion regarding its purpose, and any of its thoughts that 
have impressed you. 

Personal Thought: 

"From you hath sounded forth the word of the Lord" (1:8). 
The faithful lives of believers constitute a proclamation of the 
gospel. The report of what was going on in the lives of certain 
people in Thessalonica was the best possible advertisement of 
Paul's gospel. He needed not to speak anything (1 :8). 
Draw near to God before you go out into the day, and let Him 
use your life, hour by hour, as a proclamation of His word 
of love. 



79 



STUDIES IN THE ACTS AND EPISTLES 



STUDY n: PAUL'S MINISTRY IN CORINTH ON THE SECOND 

MISSIONARY JOURNEY, AND HIS LETTERS TO 

THE THESSALONIANS 



Third Day: § 46 (2). Paul's First Letter to the Thessalonians (con- 
tinued) 

1. This letter may be considered in three divisions. The first is 
1:1-2 :i6. — A defense of himself against current slanders, show- 
ing by a brief summary of his life among them, his unselfish 
love and pure purposes. The Thessalonian Jews who drove 
Paul out of their city (§ 43, v. 5), and compelled him to flee for 
his life from Beroea, (§44, w. 13-15), endeavored to destroy his 
influence in Thessalonica after his departure by circulating slan- 
derous charges. Paul appeals to those who know him in Thessa- 
lonica in refutation of these charges. Read at this point 1:5, 
6, 8, 9. The apologetic purpose becomes more marked in 
chapter 2. Paul had been accused of being a deluded fanatic 
("error," 2 13) ; of meeting his converts for the licentious practices 
so common in oriental society ("uncleanness," 2 :3) ; and of 
being a sly, tricky man, who had some selfish purpose to serve 
("guile," 2 :3). These slanderers told his converts that Paul had 
flattered them with the purpose of ultimately getting money out 
of them ("cloke of covetousness, " 2:5; 2:5,9); tnat he liked to 
gather a company of followers over whom he could exercise 
authority (2:6-8). In answer, Paul appealed to the Thessalonian 
Christians (2:10-12), and in 2:15, 16 paid his respects to his 
accusers, the Jews. Read carefully 1:1-2:16, and mark all 
phrases in which Paul defends himself. 

2. The second division is 2:17-3:13. — Paul's longing for their 
persistence in spite of persecution, and joy because of Timothy s 
good report. The slanderers had said that Paul, after getting 
his followers into trouble, had heartlessly abandoned them, and 
that he was an adventurer whom they would never see again. 
Read 2 '.17-3 '.13, marking every expression of affection. 

Personal Thought: 

"Intrusted with the gospel" (2:4). We are in some sense trus- 
tees of the gospel, those to whom God has intrusted the delivery 
of invitations into His kingdom? Let there be no undelivered 
invitations found in your hand ! Simply put yourself at the dis- 
posal of the Spirit without anxiety or worry. 

80 



STUDIES IN THE ACTS AND EPISTLES 



STUDY n: PAUL'S MINISTRY IN CORINTH ON THE SECOND 

MISSIONARY JOURNEY, AND HIS LETTERS TO 

THE THESSALONIANS 



Fourth Day: § 46 (2). Paul's First Letter to the Thessalonians 
(continued) 

I. The third division is 4:1-5:28. Exhortations and Warnings. 
(1) Read 4:1, 2, regarding it as an appreciative preliminary state- 
ment. (2) Read 4:3-8, regarding it as an injunction to chastity, 
made especially necessary by the licentious life out of which the 
Thessalonian believers had come. V. 4 means to get a woman 
("vessel") as his own wife holily and honorably, that is, by 
marriage. V. 6 warns against doing wrong to another by inter- 
fering with his wife. What two or three motives to holy living 
appear here? (3) What exhortations in 4:9, 10? (4) The appre- 
ciative statement in vv. 9, 10 prepares the way for the plain- 
spoken direction in 4:11, 12. Some of them, in misguided zeal 
and brotherly love, were gadding about among their brethren to 
the neglect of their own business. Some, perhaps, thinking that 
the Lord would soon return, may have entirely given up their busi- 
ness. Others were lazy and willing to be supported by the 
church. What two reasons does Paul give for strict attention 
to business? (5) Read 4:13-18. It gives comforting assurance 
that deceased believers will be present at the Lord's return. Some 
members of the church had died and their friends were sorrow- 
fully supposing them consequently to have lost all chance of 
entering the kingdom of God which would be established when 
Jesus returned. These friends still held the current heathen view 
that death meant extinction of being, or an undesirable shade life 
in Hades. State briefly the substance of what Paul says in this 
paragraph. (6) 5:1-11. Exhortation to sober watchfulness for 
the Lord's coming. Read the paragraph. When will the Lord 
come to judge the world? 

Personal Thought: 

"Build each other up" (5:11). It is the will of God that the 
Christian life be developed by the mutual influence of believers 
upon each other's lives. Some are ready to build others up, but 
unwilling to let others build them up. Others are ready to 
receive but not to give. Are you ready to do both? 

81 



STUDIES IN THE ACTS AND EPISTLES 



STUDY ii : PAUL'S MINISTRY IN CORINTH ON THE SECOND 

MISSIONARY JOURNEY, AND HIS LETTERS TO 

THE THESSALONIANS 



Fifth Day: § 46 (2). Paul's First Letter to the Thessalonians (con- 
cluded) 
(3). Paul's Second Letter to the Thessalonians (to 
be continued) 

1. Continue the analysis of the third division of the letter. 

(7) 5:12, 13. Read these verses, regarding them as teaching 
respect for the church officers.- 

(8) 5:14, 15. Read these verses, regarding them as addressed 
to the church officers. 

(9) 5:16-28. Read these miscellaneous injunctions. Verses 
19-21 indicate that the sober-minded had become displeased with 
the excess of enthusiasm displayed by some, — perhaps those 
instructed in 4:11 — and were in danger of discouraging some 
genuine manifestations of the Spirit. 

2. Indicate on the margin of your Bible at least the three main divi- 
sions of 1 Thessalonians. Two or three words may be enough to 
suggest the theme. In your note-book record any especially 
impressive thoughts suggested by the epistle. 

3. Read Note 6 on page 211. In some way, probably by letters 
from the church officers, Paul had heard more about the situation 
in Thessalonica (2 Thess. 3:11) and saw two serious dangers in 
it. The first was that many were losing their sober judgment 
and becoming excited under the impression that the Lord's return 
was immediately at hand. This view was being advocated by 
some ambitious or ill-balanced prophets who said it had been 
revealed to them through the Spirit ("by spirit", 2:2). It was 
advocated by others in their teaching ("word", 2 12), and by still 
others who maintained either that Paul's first letter taught this, 
or who pretended that they had received a letter from him teach- 
ing it (2 :2). The second serious danger lay in the fact that the 
brethren whom he had charged in 1 Thess. 4:11, 12 to resume 
their ordinary occupations and attend soberly to their own affairs, 

82 



STUDIES IN THE ACTS AND EPISTLES 



STUDY u: PAUL'S MINISTRY IN CORINTH ON THE SECOND 

MISSIONARY JOURNEY, AND HIS LETTERS TO 

THE THESSALONIANS 



Fifth Day: § 46 (2). Paul's First Letter to the Thessalonians (con- 
cluded) 
(3). Paul's Second Letter to the Thessalonians (to 
be continued) 

had not done so, but were still trying to live without work 
(2 Thess. 3:11). 

4. Read 2 Thessalonians, having the following analysis in mind : 

(1) Chapter 1. Encouragement to the continued endurci7ice of 
persecution in view of the relief to be experienced at the Lord's 
coming. 

(2) Chapter 2. Warning against supposing the Lord's coin- 
ing to be immediately at hand, since certain preli?ninary events 
have not yet occurred. 

(3) Chapter 3. Stem measures for the repression of disorder 
and idleness enjoi?ied. 

Personal Thought: 

"Eternal destruction from the face of the Lord and from the 
glory of His might" (2 Thess. 1 19). The punishment of sin is to 
be shut away from the power and glory of Jesus, to be separated 
from the great achieving power of the universe, and to be eter- 
nally incapacitated for all real achievement. Thank God for the 
opportunity to achieve something today before "the face of the 
Lord,"" and "the glory of His might." 



STUDIES IN THE ACTS AND EPISTLES 



STUDY ii : PAUL'S MINISTRY IN CORINTH ON THE SECOND 

MISSIONARY JOURNEY, AND HIS LETTERS TO 

THE THESSALONIANS 



Sixth Day: § 46 (3). Paul's Second Letter to the Thessalonians (con- 
tinued) 

1. Read c. 2. Paul quiets the excited Thessalonians by laying out 
a program of events that are to occur before the Lord's coming. 

(1) A mysterious lawlessness is already working (v. 7), but is being 
held in check by a restraining power described as masculine in 
v. 7 and as neuter in v. 6. 

(2) This restraining power is to be removed (v. 7). 

(3) Then will occur an apostasy (v. 3) in connection with which 
the mysterious lawlessness will become "the man of lawlessness," 
"the son of destruction, " "the lawless one," opposing God, yet 
representing himself as God in His temple (v. 4), energized by 
Satan, and working fatally deceptive wonders (vv. 9, 10). 

(4) Then Jesus will come to destroy the lawless one, and judge 
all his followers (vv. 8, 12). 

2. Note the following suggestions regarding this program: 

(1) What Paul meant by the "restraining power" and the "law- 
less one," he had explained when in Thessalonica (v. 5), and he 
therefore presumes in his readers an acquaintance with his thought 
which we do not possess (v. 6). 

(2) Inasmuch as Paul thought the Lord's coming might occur in 
his own day, these preliminary events must be such as in his 
view might occur in his own day. 

(3) Paul was probably familiar with the teaching of Jesus, orally 
current in the Church at this time, and preserved for us in Matt. 
24, and parallel accounts. Read Matt. 24. 

(4) Jesus had distinctly said that the apostles were not to be 
enlightened regarding the date of His coming (§ i,w.6,7). They 
were therefore left in the same uncertainty that we ourselves feel. 

Personal Thought: 

The effect upon the moral nature, of refusing to do the truth one 
knows, is that truth ceases to seem true to him (2:10,11). 
He is so made that he will lose his power to discriminate between 
truth and error. Any one who persistently refuses to do a recog- 
nized duty is ruining his moral nature. 

84 



STUDIES IN THE ACTS AND EPISTLES 



STUDY ii : PAUL'S MINISTRY IN CORINTH ON THE SECOND 

MISSIONARY JOURNEY, AND HIS LETTERS TO 

THE THESSALONIANS 



Seventh Day: §46(3). Second Letter to the Thessalonians (con- 
cluded) 
(4). Paul before Gallio 

1. Remember that you are making only a general survey of these 
two letters, and must leave many details untouched. Read 
2 Thess. c. 3 rapidly, and note (1) the evil it seeks to remedy, and 
(2) the remedy. 

Note that in v. 1 7 Paul writes a few words with his own hand. 
He seems usually to have done this near the close of every letter. 
Compare §47 (2), 6:11 ; § 50 (5), 16:21. One reason for this, 
according to the statement made here, seems to have been to 
guarantee the genuineness of the letter, and so to protect his 
readers against such a forgery as is possibly hinted at in 2 :2. 

2. Indicate on the margin of your Bible the three main divisions of 
this letter as they are given in the fifth day's study. 

3. Record the most impressive thought or thoughts suggested to you 
by this letter. 

4. About this time a new pro-consul, Gallio, brother of the philoso- 
pher Seneca, came to Corinth. The Jewish authorities, exasper- 
ated by Paul's success, hoped Gallio would be so eager to secure 
their good will at the beginning of his administration that he 
would dispose of Paul at their request. They accused Paul of 
introducing a new religion, hoping that Gallio would sentence 
him without much examination. Gallio, however, soon became 
convinced that Paul's doctrine could be classified as a feature of 
the Jewish religion which was tolerated by Roman law, and 
refused to give the matter any further attention. The populace, 
always glad of a chance to pitch upon the Jews, utilized this 
occasion to amuse themselves by beating one of the leading men 
of the Jewish community. 

Read § 46 (4). 

Personal Thought: 

"The Lord shall guard you from the evil one" (2 Thess. 3:3). 
The almighty God stands over your heart and life guarding you 
from the malignant attacks of evil. Would you not succeed bet- 
ter if you recognized the presence of this mighty Guard, instead 
of so often ignoring it and watching nervously to defend yourself? 

85 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 12: PAUL'S RETURN TO SYRIA, AND THIRD SOJOURN 
IN ANTIOCH: THE LETTER TO THE GALATIANS 



First Day: §47 (1). From Corinth to Antioch in Syria 

(2). Paul's Letter to the Galatians (to be continued) 

1. Paul successfully contended with the great difficulties in the 
Corinthian situation for more than a year and a half. He then 
started for Syria, but before sailing from Cenchreae, the eastern 
harbor of Corinth, he shaved his head, intending to shave it again 
at Jerusalem, and present in the temple in fulfilment of the 
"Nazirite Vow, " the hair that had grown in the interim. Per- 
haps Paul made this vow in gratitude for the successful conclusion 
to which he had brought his difficult Corinthian work. Possibly 
this vow and visit to Jerusalem were due to his desire to keep the 
Jewish and Gentile elements in the Church together. He wished 
to show the Jerusalem church that however ardently he contended 
for Gentile exemption from the Mosaic law, he himself had not 
discarded all of its provisions (Rendall). Cf. § 50 (5), 16:20. 
His partners in business (§46 (1), v. 3), Aquila and Priscilla, 
now converted to Christianity, went with him as far as Ephesus. 
Here he probably changed ships, and utilized the Sabbath he hap- 
pened to have in the city for preaching in the synagogue. He 
then sailed to Cassarea, went up to salute the church in Jerusa- 
lem, and returned to his home church in Syrian Antioch. 

2. Read § 47 (1), using the map. 

3. In preparation for the study of the letter to the Galatians, read 
again (1) the history of the founding of the Galatian churches in 
Pisidian Antioch, Iconium, Lystra, and Derbe (§§ 33-35) ; (2) 
the account of the controversy in Jerusalem that arose because of 
the free admission into the Church of uncircumcised Gentile 
believers, especially in these Galatian churches (§§ 36, 37) ; (3) 
the account of Paul's second visitation of the Galatian churches 
after the Jerusalem controversy (§§ 39-41). 

Personal Thought: 

Paul's success in his difficult Corinthian work is an illustration of 
what can be done by a man when God makes him persist in spite 
of great difficulties. If you feel a reasonable assurance that you 
are where God would have you, then regard difficulties not as dis- 
couragements but as opportunities for God to exhibit His power. 

86 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 12: PAUL'S RETURN TO SYRIA, AND THIRD SOJOURN 
IN ANTIOCH: THE LETTER TO THE GALATIANS 



Second Day: § 47 (2). Paul's Letter to the Galatians (continued) 

1. Read the letter to the Galatians thoughtfully through, but da not 
stop at present to dwell upon any portion of it. If any phrase 
particularly attracts your attention, mark it for future consider- 
ation. Try to read the letter as though you were now for the 
first time introduced to its contents. 

After reading it, record what seems to you to have been Paul's 
purpose in writing it. 

Personal Thought: 

4 'Paul, an apostle" (1:1), that is, ' 'one sent forth". Paul never lost 
his sense of being sent forth by Jesus Christ on a distinct errand. 
Think of yourself today as one sent out into life to call the atten- 
tion of men in the most effective way possible to Jesus Christ. 
1 'As the Father hath sent me, so send I you. " 



87 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 12: PAUL'S RETURN TO SYRIA, AND THIRD SOJOURN 
IN ANTIOCH: THE LETTER TO THE GALATIANS 



Third Day: § 47 (2). Paul's letter to the Galatians (continued) 

1 . Read note 7 on pages 212-217, and record as a result of your reading 
your opinion as to where and when the letter was written. Note 
particularly the statement of the so-called "South Galatian 
Theory" which is the one adopted in these Studies. 
Some recent writers regard Galatians as the earliest of the Pauline 
letters, supposing it to have been written in Corinth before Silas 
and Timothy arrived (§ 46 (i),v. 5) since their names do not appear 
in the address (1:1). One who holds this view suggests that the 
"marks of Jesus" branded on Paul's body (§ 47 (2), 6 117), were the 
scars of the Philippian whipping recently received (§42, v. 22). 

Personal Thought: 

The letters of Paul are the letters of a busy missionary writing in 
the midst of arduous labors or sometimes in the enforced leisure 
of an imprisonment. Paul threw himself unsparingly into the 
work of meeting the needs of men without thought of literary 
fame, but because of the experience gained in this way, he was 
chosen by the Spirit of God to put the gospel into the literary 
form in which it has been most effectively presented to irreligious 
men ever since. 

Is it not wise for us in making our life plans to try simply to meet 
the sorest and most immediate need of men, regardless of possible 
fame or position? 

If there be any larger work for us, we can safely trust God to 
bring us to it. If we address ourselves to meeting the sorest 
evident need, we shall be in the line of such promotion as God 
may have for us. 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 12: PAUL'S RETURN TO SYRIA, AND THIRD SOJOURN 
IN ANTIOCH: THE LETTER TO THE GALATIANS 



Fourth Day: § 47 (2). Paul's Letter to the Galatians (continued) 

1 . Before going further, consider the situation of the South Galatian 
churches as implied in the following references. 

2. The churches are predominantly Gentile (4:8, 5:2). They are 
being taught that, in addition to accepting Jesus as Messiah, it is 
necessary to submit to Jewish circumcision and to the Mosaic law 
in order to attain the highest blessedness (4:21, 5 :i-7). 
Certain definite individuals are engaged in this Pharisaic crusade, 
(1:7,4:17,5:10, 12). Are there many of them? (5:9.) They 
are outsiders, not members of the Galatian churches (4:17). 
Are they professing Christians? (1 :6,7, 9; 6:12). Have they 
achieved much success in unsettling the Galatian Christians? 
(1 :6; 3:1; 4:10,11, 19-21; 5:7). 

3. In order to discredit Paul's Gospel they attack Paul himself, 
probably representing him to be a late convert without an apostle's 
rank (1 :i), and with no divine authority for his peculiar teaching 
(1:11,12). Perhaps they represent him to have been a mere dis- 
ciple of the Jerusalem apostles (1:18-20; 2:6-9), who has now 
departed from the apostolic teaching. They are saying that he 
wishes to preach a popular gospel (1 :io), and so when among 
Gentiles does not require circumcision, although when among 
Jews he preaches that circumcision is essential to salvation (5 :i 1). 
What incident that had occurred in South Galatia could they per- 
vert into proof of this? (§ 40, v. 3). 

4. These disturbers are probably Jerusalem Pharisees. Paul had 
foreseen that the Pharisees that opposed him in the Jerusalem 
council would not accept its decision, and cease their opposition. 
Therefore when he visited South Galatia soon after the council 
(§40, vv. 4-6) he warned the churches (Gal. 1 :g), and now, no 
long time after (Gal. 1 :6), his fears are realized. He sits down, 
therefore, in grieved indignation to write this letter to them. 

Personal Thought: 

We need to be on our guard lest the spirit of broad tolerance so 
happily characteristic of our age, deteriorate into indifference to 
fundamental truths. We are not to shrink from protesting with 
Pauline vigor against any gospel that dispenses with Jesus Christ. 

89 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 12: PAUL'S RETURN TO SYRIA, AND THIRD SOJOURN 
IN ANTIOCH: THE LETTER TO THE GALATIANS 



Fifth Day: § 47 (2). Paul's letter to the Galatians (continued) 

1. Begin today an analysis of the letter, and be sure that you know 
the meaning of every word you use. Regard 1 :i-io as intro- 
ductory. Read the verses thoughtfully, and make a list in your 
note book of the thoughts they contain. What is the most impor- 
tant one? 

In v. 3 what does "grace" mean? Look it up in the dictionary. 
What result did Jesus wish to secure by dying (v. 4) ? In other 
words, what does "deliver us out of this present evil world" mean? 

2. Who is it that "called" (invited) them (v. 6)? To what did he 
invite them? 

"Grace" in this connection is, as the Greek indicates, a beautiful 
kindness, especially kindness shown to one that does not deserve 
it. Here, as everywhere in the letter, Paul lays emphasis upon 
the grace of God manifested in Jesus as the source of their salva- 
tion rather than any such connection with Mosaic ritualism as is 
being urged upon them by the missionaries of Pharisaism. 

3. In v. 6 Paul seems to say that the Pharisees have so mutilated 
the gospel of God that they have really made it an entirely differ- 
ent gospel. This seems to imply that it is still a gospel, and he 
hastens to correct this implication by adding (v. 7) that it is not 
really a gospel at all. They are in no sense preachers of a gospel. 
They are simply pestiferous agitators. 

Personal Thought: 

"Him that called you" (v. 6). Have you ever duly considered 
how significant a thing it is that you have received an invitation 
from the Almighty God? If you were to receive one from the 
President of the United States you would be certain that he was 
inviting you to something worthy of himself. He would not 
address you on any trivial matter. Think of yourself today as 
one that has received an invitation from God. 

90 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 12: PAUL'S RETURN TO SYRIA, AND THIRD SOJOURN 
IN ANTIOCH: THE LETTER TO THE GALATIANS 



Sixth Day: § 47 (2). Paul's Letter to the Galatians (continued) 

Regard 1:1 1-2 114 as the first main division of the letter, and 
this as its subject : Pauls gospel received by him not from man 
but from God, and therefore never to be discarded. 
Proceed now to break this main division up into sub-divisions as 
follows : 

(1) 1:11,12. These verses contain the theme of the main divi- 
sion as given above. Their meaning is not that Paul received a 
biography of Jesus like those in our four gospels by a revelation 
from God. Such facts he could easily learn in other ways. What 
God directly revealed to him was that Jesus was the Messiah, that 
Gentiles could be saved by believing on the Lord Jesus Christ 
without becoming Jewish proselytes, and perhaps other truths 
such as the significance of the death of Jesus, the function of the 
Mosaic law, etc., etc. Some of these truths were probably 
revealed gradually, but they were revealed to him by God, and 
were not taught him by men. 

(2) 1 :i3, 14. How do these verses show that in the period pre- 
ceding Paul's conversion he did not receive his gospel from men? 

(3) 1 :i 5-17. How do these verses show the same of the period 
just after his conversion? 

(4) 1:18,19. How do these verses show the same of a later 
period? Go back to § 21 for a detailed account of this visit. 

(5) 1 :2o-24. How do these verses show the same? 

Personal Thought: 

"They glorified God in me" (1 124). A transformed life makes 
God seem glorious in the eyes of men. It is worth one's while to 
make the acquaintance of some men that have been saved from 
lives of flagrant sin. God's power is in such cases more evident, 
though no more really exercised, than in less pronounced conver- 
sions. If there are such men in your circle of acquaintances, have 
them tell you about their experience. 

91 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 12: PAUL'S RETURN TO SYRIA, AND THIRD SOJOURN 
IN ANTIOCH: THE LETTER TO THE GALATIANS 



Seventh Day: § 47 (2). Paul's Letter to the Galatians (continued) 

1. Continue the analysis of the first main division, 1:11-2:14, the 
subject of which, as given yesterday, is Pauls gospel received by 
hi?n not from man but directly from God, and therefore never 
to be discarded. 

(6) 2:1-10. How do these verses support this statement? Con- 
sider particularly v. 6. Note also the length of time Paul had 
been independently preaching his gospel (2:1). Two other facts 
are incidently brought out in this paragraph which had probably 
been denied or obscured by the Pharisaic missionaries in South 
Galatia. First, Paul's peculiar Gentile gospel which he received 
independently from God, was heartily endorsed by the leading 
Jerusalem apostles, even in the concrete case of Titus (2 :2, 3). 
Second, leading Jerusalem apostles recognized that Paul was an 
apostle, to be ranked in the importance of his work along with 
Peter himself (2:7-9). Read again the paraphrase of 2:2-5 
given in Study 9, fifth day (§ 36). What was the "grace" given 
to Paul (2:9)? 

(7) 2 :i 1-14. Read these verses, and note that they show Paul's 
independence of the apostle most likely to be represented by the 
Pharisaic disturbers as his superior, and as the teacher whose 
instructions he had perverted. Even Peter is called to account 
for not living in accordance with the principles of this Pauline 
gospel received from God. 

On the character of Peter's fault, see Study 9, sixth and seventh 
days (§38). Peter was practically compelling the Gentiles to live 
like Jews, by denying them all fellowship unless they would do so 
(v. 14). 

2. Now read the whole of this first section, 1 :i 1-2:14, noticing the 
connection of all its parts with its general theme. 

Personal Thought: 

"The grace that was given unto me" (2:9). The grace, or 
exhibition of God's favor, given to Paul consisted in his 
appointment as an apostle to the Gentiles. We need to form the 
habit of considering every chance to work for God in any way as 
a favor. Look for a favor from God's hand today. 

92 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 13: PAUL'S RETURN TO SYRIA, AND THIRD SOJOURN 
IN ANTIOCH: THE LETTER TO THE GALATIANS (CONTINUED) 



First Day: § 47 (2). Paul's Letter to the Galatians (continued) 

1. Paul's statement of his gospel begins logically in 2:15. The 
second division of the letter, therefore, is 2:15-5:12, Paul's 
Gospel of Righteousness through Faith. 

2. The first sub-division of this second division is 2:15-21, State- 
ment of Paul's teaching that righteousness comes through faith. 
Read 2:15-21. See Study 9 (seventh day), for a discussion of 
the principal words in these verses. , 

3. "Sinners" (v. 15) is the technical term by which the Jew 
described Gentiles and other outcast classes, and Paul here 
accommodates himself to the Jewish usage. 

In v. 17 Paul alludes to a criticism often made by Pharisees upon 
his gospel, namely, that it represented Christ as requiring all Jews to 
become sinners like the Gentiles in order to be saved, thus making 
Christ minister to the interests of Sin personified. Jews were 
not required to become sinners but to confess in penitent faith 
that they already were sinners! 

"Those things which I destroyed" (v. 18), that is, reliance on 
external acts of obedience to the Mosaic law as sufficient to con- 
stitute one righteous. In reverting to the Mosaic law they were 
displeasing God, and so were sinning. It was the Pharisaic 
critic, not Paul, who was requiring men to become sinners. 
In v. 19 Paul represents the man as suffering the penalty of death 
pronounced by the law, namely, separation from God. The law 
is then through with him. He is dead to it. If he then cries 
out to God in penitent faith, God brings him to life in a new 
sphere where he is not left alone with law, but where a union of 
loving faith is formed between himself and the almighty Christ 
(v. 20). In the strength of this new personal faith relationship 
he lives a life that pleases God, 
What is the meaning of v. 21? 

Note each day this week, and preserve for presentation in class, 
all questions that arise in your study. 

Personal Thought: 

"The Son of God, who loved me, and gave Himself up for me" 
(2:20). A true test of character is the way in which one 
responds to love. Let your life today be a continuous glad giving 
of yourself up to Jesus Christ. 

93 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 13: PAUL'S RETURN TO SYRIA, AND THIRD SOJOURN 
IN ANTIOCH: THE LETTER TO THE GALATIANS (CONTINUED) 



Second Day: § 47 (2). Paul's Letter to the Galatians (continued) 

1. In the second division (2:15-5:12) the first sub-division states 
the gospel of faith. The second sub-division is 3:1-5 :i2, Supe- 
riority of Righteousness by Faith to Righteousness by Law. 
Remember that faith-righteousness is the right relation to God 
and men sustained by him who has faith, that is, by him who has 
surrendered himself in love to God in Christ, and been forgiven ; 
that law-righteousness is a right relation to God and men sustained 
by him who has obeyed the law of God absolutely without failure. 

2. (1) Read 3:1-5, and state in what particular faith-righteousness 
is represented to be superior to law-righteousness. What does 
Paul regard as the disciple's chief glory? 

Faith has brought great spiritual blessing. Will the blessing be 
increased by a surgical operation of circumcision upon the flesh, 
and by a life of religious ceremonialism that has always failed in 
the case of Jews to bring such blessing (3 :3)? 
What things had they suffered because of their adherence to faith? 
Compare, as suggestive, §33, v. 50; §34, v. 5; §35, v. 22. 
Who is the one spoken of in 3 :5? The "miracles" are probably 
such as result from the Spirit's presence. Cf. §50(5) 12:9,10. 
(2) Read 3:6-9, comparing Gen. 15:6, 12:3. What point of 
superiority is mentioned here? The Pharisaic missionaries had 
probably said that none but circumcised persons could be Abra- 
ham's descendants and legatees of his blessing. 
The following questions bring out the thought. 
What constituted the great Jew, Abraham, righteous? 
What constitutes one a descendant and legatee of Abraham? 
What is the blessing that Abraham's descendants inherit? (3 :i4). 
What are the two proofs that God planned to have uncircumcised 
Gentiles inherit this blessing? (3:2, 8. Cf. § 25, v. 17). 

Personal Thought: 

"In thee shall all nations be blessed" (3 :8). 

This blessing, promised ages ago as something to make all men 
pure and glad, is intimate association with the Spirit of God. Is 
such association growing to be as prominent a feature of your 
religious experience as it is of God's plan? 

94 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 13: PAUL'S RETURN TO SYRIA, AND THIRD SOJOURH 
IN ANTIOCH: THE LETTER TO THE GALATIANS (CONTINUED) 



Third Day: § 47 (2). Paul's Letter to the Galatians (continued) 

1. Continuing the study of the second sub-division (3 11-5 :i2) of the 
second division (2:15-5:12), read its third paragraph, 3:10-14, 
and state the point of superiority ascribed to faith-righteousness. 
The four Old Testament passages quoted here are Deut. 27 126, 
(v. 10); Habakkuk 2:4, (v. 11); Lev. 18:5, (v. 12); Deut. 21:23, 
(v. 13). Imagine the Pharisee's amazement as he finds Paul 
proving from the law itself that God never regarded the law as a 
sufficient means of securing righteousness. 

The Pharisee thought that he kept enough of the law's command- 
ments to constitute him, on the whole, righteous. Against this, 
Paul notes that the law says what? (v. 10). 

God, therefore, long ago provided another method of becomings 
righteous, which is what? (v. 11). 

In vv. 13, 14 it is said to be in view of the death of Jesus that 
the man of faith is regarded by God as righteous, that is, that 
the penitent man's past unrighteousness is forgiven, and he is 
granted the Spirit's presence to keep him from unrighteousness 
in the future. How the death of Jesus serves to secure this end 
is not here explained. The fact is asserted. The word ' 'curse" 
(v. 13) is caught up by Paul from the quotation (v. 10). Jesus, 
by dying, made faith an available way for the Jew, cursed by the 
law, to become righteous, and proposed to do the same for the 
Gentile, who was equally able to exercise faith, and who, as 
everybody admitted, was also an accursed sinner. 
The Gentile thus became a legatee of Abraham, and received the 
Abrahamic legacy, which is what? (v. 14). 

2. The fourth point of superiority possessed by faith-righteousness 
is set forth in 3 : 15-22. Faith-righteousness with its promised 
blessing was i?istituted (in the case of Abraham) long before the 
law was given on Mt. Sinai, the law being added later only as 
a te7nporary measure, and 7iot as a means of securing right- 
eousness. Read 3:15-22 carefully, and underscore the sentences 
which express this thought. Prepare questions for class. 

Personal Thought: 

Close your eyes, and picture Christ hanging in naked shame 
between two desperadoes (3 :i). It was that you "might receive 
the promise of the Spirit" by accepting Him as Lord (3:14). 

95 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 13: PAUL'S RETURN TO SYRIA, AND THIRD SOJOURN 
IN ANTIOCH: THE LETTER TO THE GALATIANS (CONTINUED) 



Fourth Day: § 47 (2). Paul's Letter to the Galatians (continued) 

1 . Read again in yesterday's study the theme of the fourth para- 
graph, 3 : 1 5-22, and then read the paragraph itself. 

"I use an illustration from human affairs. Even men do not try 
to alter a covenant after it has once been completed. Much less 
would God alter the terms of His great Abrahamic covenant. 
The whole transaction was solemnly closed on the basis of faith- 
righteousness 430 years before there was any Mosaic law!" (vv. 
15-18). Abraham had two kinds of seed (v. 16. Cf. Gen. 21 :i2, 
13). The promise was made to one kind of seed only, namely, the 
faith-seed (Gen. 17:15-21), whose great representative is Christ, 
who includes within Himself all those that believe in Him (v. 29). 

2. If the law is not a means of securing righteousness and blessing, 
what can it be for? (v. 19). Paul's answer is startling. It is 
"for the sake of," that is, to produce, transgressions! Cf. § 52 
(2), 5 :20. It was given to make men's sinful disposition so evi- 
dent to them in objective transgressions that they would feel the 
need of righteousness by faith. Cf. § 52 (2), 7 :y. It was to 
make the presence of the fatal disease in their systems so evident 
that they would go to the doctor ! It did not at all alter the 
Abrahamic covenant. It was inferior to that covenant too, 
because the single personality of God was not directly engaged in 
giving it, as in making the covenant. God was represented by 
angels, and men by the mediator, Moses (w. 19, 20). "Did the 
law then annul the sacred covenant promise? By no means. If 
it did, we should have to look to the law for life and blessedness, 
but we know from the Scripture itself that the law cannot give 
these (cf. 3 :io, 11). The law puts us into Sin's prison, but with 
the beneficent purpose of making us appreciate the Abrahamic 
promise of blessedness to such as have faith in Jesus" (vv. 21, 22). 
Now read 3 :i5-22 again, and prepare questions for class. 

^Personal Thought: 

"No one maketh it void" (3:15). Realize the solid basis on 
which your association with His mighty Spirit rests. God Him- 
self has covenanted it to you as a disciple of Jesus. 



96 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 13: PAUL'S RETURN TO SYRIA, AND THIRD SOJOURN 
IN ANTIOCH: THE LETTER TO THE GALATIANS (CONTINUED) 



Fifth Day: § 47 (2). Paul's Letter to the Galatians (continued) 

1. The fifth paragraph is 3:23-29. Read it carefully and state the 
point of superiority ascribed to faith-righteousness. 

2. The psedagogus ("tutor") was a slave entrusted by a father with 
the general supervision of his boy during the period of the boy's 
minority. He was an inferior exercising a temporary authority. 
The theme of the paragraph, then, is — The law was merely a 
pcedagogus trai?iing us up for, and in due season delivering us 
to, Jesus Christ and the faith in Him which constitutes right- 
eousness. When it has served this function its authority ceases. 

3. The law had authority for a while, though no one ever lived the 
sinless life requisite for law-righteousness (3:10, 11). Men were 
always saved by faith, that is, by penitently committing them- 
selves to God, and receiving forgiveness. Still, in the pre-chris- 
tian period, it was appropriate that even though pronounced 
righteous by faith, they should try to keep the law with all its 
rites and ceremonies. The effort served to keep alive their sense 
of sinful failure, and so prepared them to appreciate Jesus Christ 
when He finally appeared as the ground and object of faith. 
Then its authority ceased. The Christian Pharisee denied this. 
He regarded faith as necessary but not as sufficient for the attain- 
ment of the highest blessedness. To him the believing Jew was 
a higher type of Christian than the uncircumcised Gentile believer. 
Paul's view, not fully stated here, was that faith in Jesus involved 
such love to God and man as fulfilled all the essential part of the 
Mosaic law. Read § 52 (2), 13:8-10; 3:31. 

4. In yielding themselves to Jesus they passed out from childhood 
into sonship, leaving the paedagogus behind. By identifying 
themselves in faith with the Son of God, they shared His sonship 
(v. 26). In this union with Him, a circumcised Jewish believer 
is no better than an uncircumcised Gentile believer (v. 28). Being 
thus identified with Christ they claim the blessing promised to 
Abraham's seed, which blessing Christ inherits (v. 29). 

5. Read 3 :23-29 again, and, as usual, record any questions that arise. 

Personal Thought: 

"Ye are all one in Christ Jesus" (3:28). Think today particu- 
larly of the disciples in so-called heathen lands as gathering with 
you closely about the great personality of Jesus. Pray for them. 

97 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 13: PAUL'S RETURN TO SYRIA, AND THIRD SOJOURN 
IN ANTIOCH: THE LETTER TO THE GALATIANS (CONTINUED) 



Sixth Day: § 47 (2). Paul's Letter to the Galatians (continued) 

1. Read the sixth paragraph, 4:1-11, and then before reading 
further on this page, ascertain the point of superiority attributed 
to faith-righteousness. The law is no longer likened to the boy's 
psedagogus, but to the rudimentary instruction given to the boy. 
The law was simply a rudimentary preparation for the 7nore 
mature state in which faith in Jesus is alone required of men. 
It was not only rudimentary but also worldly (4:3), that is, its 
ceremonies and paraphernalia were sensuous and material rather 
than spiritual. The law once afforded a useful training, though 
it was never a sufficient means of attaining righteousness. Now, 
since God has stood forth so clearly in Jesus Christ, the loving 
personal relationship of faith in Him is all-sufficient. God has 
clearly endorsed it by giving to uncircumcised Gentile believers 
the supreme blessing, namely, the Spirit (3:2, 4:6). The Phari- 
saic missionaries urge that by accepting the Mosaic law in addi- 
tion to faith, the South Galatian Christians will no longer be an 
annex of God's family but really members of it. Paul says that 
they are already full children of God by virtue of their connec- 
tion with the Son of God, as is proven by the cry of His Spirit 
in their hearts (4 :6). To accept the Mosaic law is to be reduced 
from full sonship to the state of minority which is like that of a 
bondservant (4:1). The Pharisee urges that Jesus was born a 
Jew, and kept the law. Paul replies that this was in order 
effectually to get us out from under the law (4:4, 5). 

2. In 4:1-3 the pre-christian condition of the Jew is described; in 
4 :8 that of the Gentile, whose religion had consisted largely in 
rites and festivals. To do now what the Pharisee urged, would 
be to take a step back toward the old heathen style of religious 
life. Some had already begun to yield (4:10). 

3. Read again 4:1-11 and note for discussion in class every point 
you do not understand. 

Personal Thought: 

"Ye are sons" (4:6). 

Think of the dignity and privilege of your position. Feel like a 
son of God today. Let your heart cry, "Father, Father !" Live 
like a son of God. Get your idea of how a son of God ought to 
live from the life of the Son of God. Remember 2 :2o ! 

98 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 13: PAUL'S RETURN TO SYRIA, AND THIRD SOJOURN 
IN ANTIOCH: THE LETTER TO THE GALATIANS (CONTINUED) 



Seventh Day: § 47 (2). Paul's Letter to the Galatians (continued) 

1. The seventh paragraph, — 4:12-20 — is a parenthetical break in the 
statement of the points of superiority possessed by faith over the 
Mosaic law as a means of attaining righteousness and blessing, 
and consists of an impassioned appeal to the Galatians not to 
yield to the Pharisaic missionaries. Paul probably quotes in it 
expressions that have been by letter or verbal message reported 
to him as current in the Galatian churches, and the paragraph is 
consequently less intelligible to us than to them. A paraphrase 
will most briefly explain its many difficult points. 

2. Compare the text with the paraphrase verse by verse. (12) "How 
strange it is that I, a Jew, who gave up all my proud connection 
with the Mosaic law at cost of friends and honor, to take my place 
among you Gentiles as a penitent sinner with nothing but faith 
for righteousness, must now beseech you to discard the Mosaic 
law and become like me ! I learn that you are now thinking 
somewhat unkindly of me (cf. v. 16), but certainly in all our past 
intercourse I have received only kindness at your hands. (13) 
Even on the occasion of the former of my two visits to you, 
when I was driven to your highlands by ill health, (14) and when 
I was in a state of physical weakness that might easily have 
tempted you to despise me, you received me as if I had been an 
angel of God. You could not have done more for Jesus Christ 
Himself! (15) What has become of all the grateful blessing 
your hearts then pronounced upon me? I verily believe that then 
you would have dug your eyes out and given them to me, if it 
had been possible. (16) But now you regard me as an enemy! 
I am represented to you as one that would "shut you out" (cf. 17) 
from the higher blessedness you might gain by being circumcised 
and observing the Mosaic ceremonies so dear to some of the 
Christian Pharisees ! In any case, if you do regard me as an 
"enemy", I have the satisfaction of knowing that it is not due to 
any lack of sincerity or frankness on my part. (17) I do not 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 13: PAUL'S RETURN TO SYRIA, AND THIRD SOJOURN 
IN ANTIOCH: THE LETTER TO THE GALATIANS (CONTINUED) 



Seventh Day: §47(2). Paul's Letter to the Galatians (continued) 

believe the missionaries of Pharisaism among you can say as 
much. They may be very assiduous in their attention to you, 
but, I assure you, neither their purposes nor motives are worthy. 
They are the ones that are really "shutting you out" from the 
highest blessedness, and their motive is the selfish desire to 
increase the number of those that look up to them as leaders. 
(18) It is far better to have as your leader one like myself who 
is always assiduously attentive to you, as much so when absent 
as when present, and always for your highest good. (19) My 
own dear children, you would not doubt my love .for you if you 
could see what suffering your conduct causes me ! How I suffered 
during those months of danger in Galatia when I was bringing you 
to spiritual birth ! And now by your relapse I am compelled to 
suffer birth pangs again, and I shall continue so to suffer until I 
bring you to birth in that life which you can live by faith alone, 
and which will bring the indwelling Christ into your souls (cf. 
2 :2o). (20) Would that I were with you so that I could see 
what effect my words produce, and change the tone of my appeal 
accordingly ! Your strangely changing moods (cf . 1 :6) perplex me. 

3. Now read the whole passage in the text, and note questions for 
discussion in class. 

Personal Thought: 

"Until Christ be formed in you" (4:19). 

Is the form of Christ, with slowly increasing distinctness, appear- 
ing within you? Is He looking out through your eyes to see the 
things that interest Him, going on your feet to do the kindly 
things He used to like to do in Galilee? Is He loving with your 
heart? 



100 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 14: PAUL'S RETURN TO SYRIA, AND THIRD SOJOURN 
IN ANTIOCH: THE LETTER TO THE GALATIANS (CONCLUDED) 



First Day: § 47 (2). Paul's Letter to the Galatians (continued) 

1. The eighth paragraph in this section (3:1-5:12) is 4:21-5:1. 
Faith-righteousness is superior to Pharisaic law-righteousness in 
that it produces freemen, not bondmen. This point is presented 
in the form of an allegory. In order to understand it, read Gen. 
16:1-3, 15; 17:15-19; 21:1-12. Perhaps the Pharisaic mission- 
aries had cited this story as teaching that only circumcised 
believers were Isaac's children, and that all who believed in Jesus 
without circumcision were children of inferior grade, like the 
descendants of Hagar through Ishmael. 

Now read the paragraph in Galatians, remembering that this is 
the parallelism : 

Hagar, the slave-maid, Sarah, the wife, 

bearing by natural generation bearing by faith in God's promise 
Ishmael, a slave-boy, Isaac, a free son, 

represents represents 

the Sinaitic covenant the Abrahamic covenant 

producing bond-slaves, producing free children, 

whose whose 

home is Palestinian Jerusalem, home is the heavenly Jerusalem. 
Prefer the footnote reading in v. 25. It calls attention to the 
coincidence that Mt. Sinai is situated in Arabia, the home of 
Hagar's descendants. 

2. Verse 27 is a quotation from Is. 54:1, and contains another 
reference to oriental polygamous life, though not one that fits the 
case of Sarah and Hagar. A wife who bore her husband no 
children for a while, afterward bore more than her rival wife. In 
the period of the dominance of the Mosaic law, its capital city, 
Palestinian Jerusalem, seemed to be the favorite, and to bear the 
children, but now the heavenly Jerusalem has a multitude of faith- 
righteous as her children, and may be described in Isaiah's words. 

3. To what incident in the life of Abraham's family does v. 29 refer? 
(Cf. Gen. 21 :9). To what in the Galatian situation does it refer? 
What action would entangle them in the yoke of bondage (5:1)? 
Note questions on obscure points for presentation in class. 

Personal Thought: 

"With freedom did Christ set us free" (5:1). 

Christ has freed us from all that restricts growth. He has put us in 

condition to become the utmost that human personalities can attain. 

101 



STUDIES IN THE ACTS AND EPISTLES 
Q 

STUDY 14: PAUL'S RETURN TO SYRIA, AND THIRD SOJOURN 
IN ANTIOCH: THE LETTER TO THE GALATIANS (CONCLUDED) 



Second Day; § 47 (2). Paul's Letter to the Galatians (continued) 

1. The m'nt/t paragraph in 3:1-5:12 is 5 :2-i2, and is another per- 
sonal appeal somewhat like that in 4:12-20. Note its impres- 
sive opening words, and read the whole paragraph. Before 
reading further here, determine the thought of vv. 2-6. 

2. The thought of vv. 2-6 is not that no circumcised man can be 
saved by Christ, for circumcision in itself considered is a wholly 
indifferent thing (v. 6), but that under the circumstances an 
acceptance of circumcision by the Galatians shows a fatal lack of 
confidence in the sufficiency of faith to bring the highest blessed- 
ness. Two things the Pharisaic missionaries have not made 
clear. (1) Law-righteousness, of which circumcision is the sym- 
bol, is available only in case of absolutely perfect obedience 
(5:3; cf. 3:10). (2) The adoption of circumcision, and the 
consequent reliance for righteousness upon obedience to the 
Mosaic law, involve giving up reliance upon faith in Christ as 
God's means of righteousness (5:2, 4). What does "grace" 
mean in 5 .-4? 

• ' We are confidently expecting to be pronounced righteous in the 
judgment day, solely as a result of our faith and of the conse- 
quent purifying influence of the Spirit" (5 15). 

3. " Running well " (5:7), that is, prospering in the life of faith. 
When? To whom is reference made in 5 :8? What, in the 
Galatian situation, is represented by the yeast, and what by the 
lump of dough (5:9)? 

Otherwise than what (5 :io)? 

Paul has been slanderously said to preach circumcision as a 

means of attaining the highest righteousness. His constant 

experience of persecution by the Jews disproves this slander. 

Furthermore, if righteousness could be attained by circumcision 

and the law, there would be no need of a crucified Messiah so 

offensive to Jewish pride (5 :i 1). 

Note questions for presentation in class. 

Personal Thought: 

"Faith working through love " (5 :6). 

The logical order of our lives is Jesus Christ, a heart of faith, a 
life of love. Is there such increasing kindliness in your life as 
to attract attention to your heart of faith and its Christ? 

102 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 14: PAUL'S RETURN TO SYRIA, AND THIRD SOJOURN 
IN ANTIOCH: THE LETTER TO THE GALATIANS (CONCLUDED) 



Third Day: § 47 (2). Paul's Letter to the Galatians (continued) 

1. The third main division of the letter is 5 113-6 :io, — The Freedom 
of the Faith-Righteous will manifest itself in mutual Love, 
7iot in LiceJise. 

Two things are made evident by this section of the letter. (1) 
The Pharisaic missionaries had represented that Paul's exemption 
of the Galatians from the requirements of the Mosaic law would 
lead to license. (2) Between the minority which had held firmly 
to the Pauline gospel, and the majority which had been more or 
less moved by the Pharisaic missionaries, there had been some 
hard feeling engendered by their discussion of the sufficiency of 
faith. Read the division, noticing these two points. 

2. There are four paragraphs in the division. The first is 5 113-1 5. 
Freedom fro?n the Mosaic law involves the acceptance of the 
law of service. In discarding the Mosaic law the man is not 
left lawless, but accepts a higher law. Freedom consists in the 
ability to obey the highest law of one's being. 

Read the paragraph. 

What evidence is there that Paul means by "flesh ", not simply 
the material part of the man, but all that part of the personality 
that tends to evil (5 119-21)? An "occasion" for what (v. 13)? 
In what sense is v. 14 true? 

3. The second paragraph is 5 : 16-26. Freedom from the control of 
the Mosaic law does not leave ones evil nature uncontrolled, 
but is folloived by the control of the Spirit. We have passed 
from the one to the other (v. 18). All that the law could do 
was to stand over against us, command, and punish. It could 
not secure obedience. Now a mighty personal force, the Spirit, 
has come into us, and secures the love that is the aim of all law. 
Read 5 : 16-26. 

In v. 21 Paul protests against the slanderous statement that he 
tolerates immorality. All the faith-righteous have laid off the 
dominion of that in them that tends to evil (v. 24). This must 
be made evident by peaceful relationships (w. 25, 26). 
Note questions for presentation in class. 

Personal Thought: 

Read v. 22 slowly, seeing what the Spirit proposes to produce 
in your life, and yielding yourself anew to Him for this purpose. 

103 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 14: PAUL'S RETURN TO SYRIA, AND THIRD SOJOURN 
IN ANTIOCH: THE LETTER TO THE GALATIANS (CONCLUDED) 



Fourth Day: § 47 (2). Paul's Letter to the Galatians (continued) 

1. The third paragraph in this division is 6:1-5, The love of the 
faith-righteous is to be shown in their manner of correcting 
erring brethren. Those that had defended the Pauline gospel 
may have shown some arrogance and hard feeling toward those 
that had yielded to the Pharisees. They need warning. Read 
the paragraph. 

2. "Ye which are spiritual" (v. 1), that is, ye that are made right- 
eous by faith through the Spirit, and not by law (cf. 5 : 16-26). 
"Bear ye one another's burdens" of temptation and weakness 
(v. 2). What is Christ's law? Notice the implication that the 
Mosaic law cannot claim this high title. 

If a man does not in meekness help his neighbors bear their bur- 
dens, he is in danger of coming into the condition described in 
v. 3. Let each man carefully test his own work by high stan- 
dards secretly, and take satisfaction in whatever good he finds 
without comparing himself with his neighbors (v. 4). For each 
must bear his own load of accountability to God, and his neigh- 
bor's praise or blame will be of no avail (v. 5). 

3. The fourth paragraph is 6 :6-io, The love of the faith-righteous 
is to be shown in the proper support of pastors, and in generous 
giving to all. 

Read the paragraph. 

As a result of the sharp discussions among the Galatian Chris- 
tians, some pastors may have suffered, among other things, the 
loss of necessary financial support. Cf. § 50 (5), 9:7-11. Who- 
ever pampers his selfishness ("the flesh"), will produce in himself 
death and decay, but whoever nourishes the spiritual, unselfish 
instincts of his nature, will find life (v. 8). This general principle is 
here applied particularly to the use of money in the support of pastors. 
Reflect upon the certain connection between selfishness and cor- 
ruption. What is "corruption" in the case of a human personality? 
Why "especially" toward those mentioned in v. 10? 
Note questions for presentation in class. 

Personal Thought: 

"As we have opportunity" (6:10). 

Every opportunity to show unselfish kindness is an opportunity 
for increasing the measure of one's own life (6:8). Watch today 
for these openings into larger life. 

104 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 14: PAUL'S RETURN TO SYRIA, AND THIRD SOJOURN 
IN ANTIOCH: THE LETTER TO THE GALATIANS (CONCLUDED) 



Fifth Day: § 47 (2). Paul's Letter to the Galatians (continued) 

1. The fourth main division of the letter is 6:11-18, Autograph 
Conclusion. Read it and note its principal thoughts. 

2. The reference to coarse hand-writing (v. 11) together with 4:15 
is sometimes thought to indicate that Paul's "thorn in the flesh" 
(§ 51 (2), 12 7) was a weakness of the eyes. 

What is a "fair show in the flesh," and how would the circum- 
cision of the Galatians contribute to it (v. 1 2) ? Christianity had 
so thoroughly established itself that no Christian would any longer 
be persecuted by Jews for preaching a crucified Messiah, provided 
only that he required Gentile believers to become Jewish prose- 
lytes (v. 12). 

Verse 1 3 seems to imply that even the Pharisaic missionaries had 
ceased, in their own minds, to attribute any moral value to cir- 
cumcision, since it did not any longer signify to them perfect 
law-keeping. Their motive was simply the desire to build up a 
ceremonial Judaism, to go back to Jerusalem with the prestige 
due to successful proselyting in South Galatia. Such selfish con- 
siderations had no longer any place in Paul's thought. He thought 
only of the loving death of Jesus in view of which men of faith in 
Jesus could be pronounced righteous (v. 14). What does he 
mean by "the world" (v. 14)? 

3. What is the "new creation" (v. 15)? (Cf. §51 (2), 5:14-17.) 
Walk by what "rule" (v. 16)? Paul implies that the religious 
designation of the Jews, "God's Israel," belongs only to the 
faith-righteous. 

Verse 17 refers to the trouble that has been occasioned Paul by 
such denial of his apostleship and loyalty to Jesus as has been 
hinted at in the letter. The scars upon his body, received because 
of his loyal discharge of his apostolic duties, brand him unmis- 
takably as Jesus' slave. Perhaps he refers to scars received in 
South Galatia (§35, v. 19). 

Is there some special significance to the word "grace" in the 
benediction? (Cf. 2:21; 5:4). 
Note questions for presentation in class. 

Personal Thought: 

"The marks of Jesus" (6:17). 

Is there in your life something that marks you as the property of 

Jesus? Take pride today in the fact that you belong to Him. 

105 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 14: PAUL'S RETURN TO SYRIA, AND THIRD SOJOURN 
IN ANTIOCH: THE LETTER TO THE GALATIANS (CONCLUDED) 



Sixth Day; § 47 (2). Paul's Letter to the Galatians (continued) 

Write on the margin of your Bible or of the text in Burton the 
analysis that has been given in the daily Studies. In some cases 
catch-words will be sufficient instead of full titles. 
The outline of the analysis has been as follows : 



Introduction, 1 :i- 


I. 


i :n 


-2:14. 


1. 


1 


:n, 12. 


2. 


1 


:i3> 14- 


3- 


1 


-15-17. 


Ar- 


1 


:i8, 19. 


il. 


2:1 


5-5:12. 


I. 


2 


-15-21. 


2. 


3 


:i-5 :i2. 




(1) 


3:i-5. 




(2) 


3 :6-9. 




(3) 


3:10-14. 




(4) 


3:15-22. 


III. 


5: 


13-6:10. 


I. 


5 


:i3-i5- 


2. 


5 


: 1 6-26. 


IV. 


6: 


11-18. 



5- 


1 :20-24. 


6. 


2:1-10. 


7. 


2:11-14. 




(5) 3:23-29. 




(6) 4:1-11. 




(7) 4:12-20. 




(8) 4:21-5:1 




(9) 5:2-12. 


3- 


6:1-5. 


4- 


6:6-10. 



Personal Thought: 

"Through love be servants one to another" (5:13). 
It is easy to think of one's self as God's servant, because the 
office is dignified and, withal, somewhat vague. But our brother 
confronts us in definite form, and service to him is concrete. 
Think of yourself today as, in some real sense, a servant of those 
to whose happiness and welfare you have power to contribute 
in love. 

106 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 14: PAUL'S RETURN TO SYRIA, AND THIRD SOJOURN 
IN ANTIOCH: THE LETTER TO THE GALATIANS (CONCLUDED) 



Seventh Day: § 47 (2). Paul's Letter to the Galatians (concluded) 

Glance thoughtfully over the letter, recording in your note book 
(1) the most important thoughts the study of the letter has given 
you, and (2) the personal characteristics of Paul that appear in 
the letter 

Personal Thoughts: 

'•God sent forth His Son, born of a woman" (4:4). 
We have realized only a little of the significance of the fact that 
the Son of God has stepped forth out of eternity in the attractive 
form of Jesus of Nazareth, and become a part of the human race. 
He is a member of the human race, with a human mother, human 
brothers and sisters, human friends. "I have called you friends" 
(John 15 :i5), was the message He left ringing in the ears of men 
as He disappeared again from human view. He acts as a great 
magnet among men, drawing all toward Himself, and carrying 
up into His own glory such as yield to the drawing, and attach 
themselves in faith to Him. Think of Him today as silently, 
ceaselessly drawing men over all the world to Himself. 



107 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 15: PAUL'S MINISTRY IN EPHESUS, AND THE FIRST 
LETTER TO THE CORINTHIANS; IN THE THIRD MIS- 
SIONARY JOURNEY (TO BE CONTINUED) 



First Day: § 48. The Churches of the Galatian Region and Phrygia 
Revisited 
§ 4g. Apollos in Ephesus and Corinth 
§ 50 (1). Twelve disciples baptized by Paul 
§ 50 (2). The Gospel preached in Ephesus, and made 
known in all Asia 

1. Read §48, remembering that these churches are the ones to 
which Paul had shortly before wriuen the Galatian epistle. 
Probably the epistle had brought them back to their senses, though 
there was doubtless still need of "stablishing" them. 

2. Read § 49. It is difficult to determine just how much Apollos 
knew, and why he had learned no more. Perhaps he had been 
instructed by some disciple of John Baptist, who had left Palestine 
early, before the death of Jesus. He had heard of Jesus' resur- 
rection, and believed Him to be the Messiah, but knew nothing 
of Pentecost and subsequent history. In that case, he was 
preaching John's old message of repentance (v. 25) in prepara- 
tion for the Messiah's return. 

3. Read §50 (1), using the map. "Upper country" means the 
higher regions of the interior as contrasted with the low coast 
country. The condition of these men seems to have been like 
that of Apollos. Do you think that they had known Apollos? 

4. Read § 50 (2). According to one manuscript Paul occupied this 
lecture hall from 11 a. m. to 4 p. m., that is, after the professor's 
regular hours. How were Paul's personal expenses met? (Acts 
20:34, foot note, p. 60.) Perhaps the seven churches mentioned 
in § 76, 1 14 were founded at this time (v. 10). How do you 
imagine the word to have been carried to these places? What 
expression in v. 10 shows Luke's general view point? 

Personal Thought: 

"Instructed in the way of the Lord;" "fervent in spirit" (§49, v. 25). 
Do not be afraid to cultivate an enthusiasm based on knowledge. 
See that you have such knowledge as will beget enthusiasm. Let 
every wise plan for the extension of God's kingdom have your 
enthusiastic support. 

108 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 15: PAUL'S MINISTRY IN EPHESUS, AND THE FIRST 
LETTER TO THE CORINTHIANS; IN THE THIRD MIS- 
SIONARY JOURNEY (TO BE CONTINUED) 



Second Day: § 50 (3). Miracles wrought, and opponents brought to 
confusion 
§ 50 (4). Communication of Paul with Corinth, and 
plans for the future 

1. Paul generally worked in great cities, and §50 (2), v. 10, indi- 
cates at least one reason for this preference. Ephesus was a cen- 
ter of magic and superstition, and Paul did there a kind of work 
calculated to impress the Ephesian mind. 

2. Read § 50 (3). Look carefully through vv. 13-17 in order to 
detect Luke's purpose in citing this somewhat grimly humorous 
incident. Professional exorcists, like these vagrant Jews, are 
mentioned by Jesus, Matt. 12:27. These men, who attempted to 
borrow Paul's formula, seem to have been related to the high 
priest's family (v. 14), all members of that family being called 
"chief priests." Look carefully through vv. 18-20, and note 
Luke's purpose in mentioning this strange bonfire in the agora. 
If these 50,000 pieces of silver were denarii, then this sum was 
equal to 50,000 days' wages. Cf. Greek of Matt. 20:2. 

3. Read the paragraph from Acts in § 50 (4). What light does this 
allusion to Rome throw on Luke's general purpose in Acts? 
Read the paragraph from 1 Cor., and state Paul's purpose in 
making this visit to Macedonia and Achaia. Paul might have 
taken ship and gone to Macedonia via Corinth. He proposed to 
come later and stay longer (v. 7). We shall see later that the 
Corinthian church was in a very bad condition, and that Paul 
wished to give them time to correct some serious disorders before 
he appeared among them. Cf. § 51 (2), 1 '.23-2 :2. 

Timothy was evidently sent on ahead to introduce order, but 
Paul feared he might not succeed (vv. 10, 11). 

Personal Thought: 

"And burned them in the sight of all" (§ 50 (3), v. 19). This was 
cutting off all chance to return to these practices later. Db you 
find yourself sometimes unwilling to cut off all possibility of ever 
indulging again in some questionable practice? You will never 
have peace and power until you cease to provide for the possibility 
of future indulgence. 

109 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 15: PAUL'S MINISTRY IN EPHESUS, AND THE FIRST 
LETTER TO THE CORINTHIANS; IN THE THIRD MIS- 
SIONARY JOURNEY (TO BE CONTINUED) 



Third Day: § 50 (5). Paul's First Letter to the Corinthians (to be 
continued) 

1. Read again in § 46 (1) the account of Paul's work in Corinth. 

2. Paul wrote the letter we call 1 Corinthians in the spring of the 
year, about Passover time (5 7-8; 16:8). He had written them 
an earlier letter which has not come down to us (5 :q), and had 
recently received one from them to which a part of our 1 Corinthi- 
ans is a reply (7:1). Members of an influential family in the 
Ephesian or Corinthian church had recently brought from Corinth 
alarming news regarding the state of the church (1 :i 1. Cf. also 
16:15-17). With the Corinthian situation thus freshly before him 
he wrote this letter. See Burton, p. 217, last paragraph. 

3. The church is split into factions that threaten its existence (1 :n ; 
3:3, 4). A man has married his step-mother, and the church 
refuses to discipline him (5:1, 2). Members of the church are 
quarrelling and going into civil courts with their disputes (6:1). 
Low ideas regarding sexual purity are prevalent (6 :i 5-18). An 
ascetic element in the church is questioning whether marriage is 
not wrong or inexpedient (7:1-3). There is a somewhat ill-natured 
discussion going on regarding the propriety of eating meat from 
an animal that has been connected with heathen sacrifices (8 :i-3). 
A few are denying Paul's right to be called an apostle (9:1). 
The Christian women are appearing in meeting in bold, improper 
dress, likely to injure the reputation of the church (11:5, 6). 
The sacrament of the Lord's Supper is being observed in a 
scandalous fashion (11 :2o, 21). There is an overestimate of cer- 
tain particularly conspicuous "spiritual gifts" (14:1-5). The 
impossibility of a dead man's resurrection is being asserted by 
some (15 :i2). 

Personal Thought: 

The early Church was no aggregation of angels. We need to 
guard against failing to appreciate the present day Church, how- 
ever painfully conscious we may be of its glaring faults. We 
need to get back to the apostles and the apostolic ideal, but not 
to the condition of the apostolic churches. 

110 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 15: PAUL'S MINISTRY IN EPHESUS, AND THE FIRST 
LETTER TO THE CORINTHIANS; IN THE THIRD MIS- 
SIONARY JOURNEY (TO BE CONTINUED; 



Fourth Day: § 50 (5). Paul's First Letter to the Corinthians (continued) 

1. Begin now an analysis of the letter, following carefully the direc- 
tions given below. Write out in your note book or on a separate 
sheet of paper the general outline of this analysis as you go on, 
so that you may have it all before you when you are through. 

2. The introduction consists of 1:1-9. Paul's mind was so continu- 
ously under the domination of its greatest thoughts, that in his 
brief introductory sentences before he begins to discuss the speci- 
fic matters in hand, these thoughts are quite apt to find casual 
expression. In our rapid survey of this letter we must be content 
to study the general trend of its thoughts, and to leave many 
details untouched, but take time today to bring out the great 
thoughts of this introduction. Imagine yourself a member of the 
Corinthian church, and see what each phrase in this introduction 
probably meant to the average Corinthian church member. 

3. Read the nine verses slowly, and let the following questions be 
among those you will raise. Use the dictionary if necessary. 
What is the meaning of "sanctified in Christ," and what are 
"saints" (v. 2)? Observe that it is the term Paul applies to 
Christians in general. What is the meaning of "the grace of God 
which was given you in Christ Jesus" (v. 4)? 

What in the "revelation of our Lord Jesus Christ" (v. 7), and 
what is His "day" (v. 8)? 

What is "fellowship," and what is the "fellowship of His Son" 
(v. 9) ? If you find these questions too deep for immediate answer, 
do not be discouraged, but let them simmer in your mind. 

Personal Thought: 

"I thank my God always concerning you" (v. 4). There would 
seem to be very little in their condition for which to thank God, 
but Paul's habit of mind was to take inventory of every good 
feature of a situation, and be thankful for it. Do you always 
have something for which you are thankful? 



Ill 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 15: PAUL'S MINISTRY IN EPHESUS, AND THE FIRST 
LETTER TO THE CORINTHIANS; IN THE THIRD MIS- 
SIONARY JOURNEY (TO BE CONTINUED) 



Fifth Day: § 50 (5). Paul's First Letter to the Corinthians (continued) 

1. Continue the analysis. The first division is 1 : 10-4:21 — Factions 
Rebuked. The strong, pugnacious individualism of the Greeks, 
their proverbial love of talk and of speculative philosophy, were 
evident in the Corinthian church. Sub-divide as follows : 

(1) 1 : 10- 1 7a. "/ exceedingly regret your factions and am 
thankful I did nothing to produce them." Read these verses, 
and see whether the above is a true summary. The Jews admired 
Peter; others proudly said they were "of Christ." 

Do you see why Apollos was more attractive than Paul to some? 
Cf. 2:1, 4 and § 51 (2), 10:10 with §49, vv. 24, 25, 28. Were 
Paul and Apollos friendly? (16:12) 

(2) i:i7b-2:5. "My preaching was certainly not calculated 
either in thought (1:18-25) or i?i style (2:1-4), to gather a fac- 
tion about me, for I laid supreme emphasis upon a crucified 
Jesus. To preach deliverance from sin through a Messiah who 
hung in naked shame upon a Roman cross, is offensive to the 
proud Jew looking for glorious signs, and is nonsense to the 
cultured Greek looking for something new in philosophy (1 122, 
23). The over-wise world (1 :2o, 21) certainly did not join your 
Corinthian church in large numbers (1 :26-29). Yet the trans- 
formed lives of those that accepted my message proved its wis- 
dom and power (1 :24, 30; 2:4, 5)." Read 2:170-25. 

(3) 2:6-16. "Though my inessage is so unattractive philosophi- 
cally, still among the truly jnature (2:6) , it is recognized as the 
very wisdom of God (2:6-g) , revealed to me by the Spirit of God 
(2:11, 12). The Spirit also teaches me how to present the spir- 
itual truths of my message to spiritual men (2:13), and without 
His enlightening influence no one will ever rightly estimate me or 
my message (2 : 1 4, 15). How could he? No man, unaided by 
the Spirit, comprehends God's mind, and it is His mind that is 
expressed in our message (2:16)." Read 2 :6-i6. 

Personal Thought: 

"We have the mind of Christ" (2 :i6). You may not know your 
neighbor's thoughts, but you may know, if you will, what Jesus 
Christ is thinking about. Are you taking pains to form the habit 
of thinking the thoughts that were habitually in His mind? 

112 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 15: PAUL'S MINISTRY IN EPHESUS, AND THE FIRST 
LETTER TO THE CORINTHIANS; IN THE THIRD MIS- 
SIONARY JOURNEY (TO BE CONTINUED) 



Sixth Day: §50(5). Paul's First Letter to the Corinthians (continued) 

1. Proceed with the analysis of the first main division, 1 : 10-4:21. 

(4) 3 :i-4- "The fact that you are not yet sufficiently developed 
spiritually to under stand God's wisdom" — (remember how much 
was said of God's wisdom in chapter 2) — "is proved by the pres- 
ence of factions" Read 3:1-4. Get an idea of what Paul 
means by "carnal" or "fleshly", and "spiritual", by reading 
§47 (2), 5:19-22. 

(5) 3 : 5"9- "There is no sense in your making any minister the 
head of a faction, for God is our co?nmon head, and all min- 
isters are equally subordinate to him. " Read 3 :5~9. 

(6) 3:10-15. "It is necessary, however, that every minister be 
exceedingly careful how he teaches, for if he teaches that which 
is not true, he himself, as a disciple of Jesus, may indeed barely 
be saved, but his converts, who have accepted his false teaching, 
will be lost." In their factious love of leaders they need to 
remember this. Read 3 :io-i5, observing that Paul is here talk- 
ing about ministers. Consider carefully in this figure of a burn- 
ing building, what is represented by the things mentioned in v. 1 2, 
that is, what constitutes the man's ' 'work" which is to be tested 
in the judgment day. 

(7) 3 : 16, 17. "Let the factious 7nan beware, for in destroying 
the church, he is destroying that which is God's temple." Read 
3:16,17. 

(8) 3:18-23. "Seek true wisdom, and cease to have the spirit 
of faction, for you all have an equal interest in everything, and 
you all belong to God." Read 3 : 18-23. 

(9) 4:1-5. "Ministers are simply God's faithful stewards, not 
to be judged by men as your factions have been judging me, but 
to be judged by God alone." Read 4:1-5. On the functions of 
the oriental "steward", compare Luke 12:42-46. 

(10) 4:-6i3. "Do not fall into factious boasting over any 

113 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 15: PAUL'S MINISTRY IN EPHESUS, AND THE FIRST 
LETTER TO THE CORINTHIANS; IN THE THIRD MIS- 
SIONARY JOURNEY (TO BE CONTINUED) 



Sixth Day: § 50 (5). Paul's First Letter to the Corinthians (continued) 

minister. It is sadly iiiconsistent with the lives of hardship 
and humiliation that we apostles are living." Read 4:6-13. 
The description of the Corinthians in w. 8 and 10 is the irony of 
grieved affection. 

(11)4:14-17. "/ have sent Timothy to re7nind you of my 
humbler spirit, which I desire to see displace your preseiit 
factious temper. ' ' Read 4:14-17. 

(12) 4:18-21. "Some, I understand, think I shall never dare 
to appear in Corinth again after all that has been said against 
me by the factions. I assure you, I shall come, and with stem 
rebuke unless you mend your ways. ' ' Read 4:18-21. 

2. If you have time, consider what have been the great motives or 
truths used so skillfully by Paul in this section to overcome the 
factious spirit. 

Personal Thought: 

■ l All things are yours" (3:21). We think overmuch of God as 
one who demands things of us. He is a Father asking of His 
children such love as will enable Him to do all things for and 
through them. 



114 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 15: PAUL'S MINISTRY IN EPHESUS, AND THE FIRST 
LETTER TO THE CORINTHIANS; IN THE THIRD MIS- 
SIONARY JOURNEY (TO BE CONTINUED) 



Seventh Day: § 50 (5). Paul's First Letter to the Corinthians (continued) 

1. The second main division is chapter 5. Church rebuked for 
failure to discipline a ma?i who had married his step-mother 
during his father s life time (§51 (2), 7:12). 

"Although you are so boastful and wise" — cf. 4:6, 8, 10 — "you 
have not had spiritual life enough to discipline a case of out- 
rageous fornication. I have already in spirit met with you, and 
with apostolic authority called down upon the man some bodily 
suffering intended to destroy the power of his fleshly nature over 
him, and lead him to repentance" (5 :i-8). Read 5 :i-8. On 5 \$ 
compare Luke 13:16, and on 5 7, Ex. 12:15. 

"You pretend to have understood my former letter to teach that 
you were to have no intercourse with any fornicator, but you 
must know that I meant any fornicator in the church. I can 
not discipline those outside the church ! Do what I enjoined, and 
excommunicate this wicked man" (5 :9~i3). Read 5 :9-i3- 

2. The third main division is 6:1-11. Church members rebuked for 
cheating each other, and seeking redress in heathen courts, rather 
than settling their difficulties within the church. 

Read 6:1-11. In vv. 2, 3 appears Paul's great thought that the 
believer is so closely related to Jesus Christ as to share all his 
achievements. Read § 68 (4), 3 :i-4. Are those "of no account 
in the church" (v. 4) humble members or heathen judges? 

3. The. fourth main division is 6:12-20. 

Protest against the prevalent view that fornication is as inno- 
cent a gratification of a bodily appetite as is eating food. 
Read 6:12-20. Paul describes two kinds of actions, those not 
wrong in themselves but simply sometimes inexpedient, and 
actions always wrong. An illustration of the former is gratifying 
the appetite for food, which needs simply to be controlled. For- 
nication was being put into this class even by some church mem- 
bers ! Paul teaches that this sin peculiarly injures the spiritual 
nature, and destroys union with Christ. 

Personal Thought: 

"Such were some of you" (6:11). Paul never doubted the feasi- 
bility of his ideal in the case of the most discouraging reality. 
The most degraded man you may meet is a possible son of God. 

115 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 16: PAUL'S MINISTRY IN EPHESUS, AND THE FIRST 
LETTER TO THE CORINTHIANS; IN THE THIRD MIS- 
SIONARY JOURNEY (CONTINUED) 



First Day: §50(5). Paul's First Letter to the Corinthians (continued) 

£. The fifth main division is chapter 7. Discussion of the circum- 
stances under which jnarriage is desirable and undesirable, and 
of proper conduct in the marriage relation. 
7:1-3 "A celibate's life is theoretically good, but because of a 
celibate's temptations it is better to marry." Read 7 :i-3. The 
statement is general and introductory. 

7 :4, 5 "Let husband and wife so conduct themselves as to avoid 
temptation." Read 7 '.4., 5. Evidently the letter asking Paul's 
advice (7 :i) had been somewhat ascetic in tone. 
7 :6, 7 "My advice simply permits marriage, it does not command 
it." Read 7:6, 7. 

7:8, 9 "Let unmarried men and widows remain so, if the temp- 
tations of a celibate's life are not too great.' Read 7 :8, 9. 
7:10, 11 "The commandment forbidding divorce, given by 
Jesus when on the earth, is in force in case both husband and 
wife are believers." Read 7 :io, 11. 

7:12-16 "Jesus left no commandment for cases in which only 
one of the parties is a believer. Let such live together if the 
unbeliever is willing to do so. Otherwise the believer is under 
no obligation to insist upon the maintenance of the marriage 
relation. To do so might produce discord, and not result in the 
unbeliever's conversion as you hope it would." Read 7:12-16. 
7 ".17-24 "All merely human and temporary conditions like mar- 
riage are comparatively unimportant." Read 7:17-24. "Use" 
what "rather" than what (v. 21)? 

7:25-38 "In the case of marriageable daughters, the principle 
that change of state is at present undesirable, applies, but the 
father that gives his daughter in marriage does no wrong." Read 
7 :25~38. Do w. 26-29 re ^ er t0 some special local distress in 
Corinth, or to the nearness of the Lord's coming in judgment? 
7:39, 40 "A widow may marry again, but marry none but a 
believer." Read 7:39, 40. 

Personal Thought: 

"Ye were bought with a price" (v. 23). Are you making all 
your life plans with a view to being as profitable an investment 
as possible for Him who owns you? 

116 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 16: PAUL'S MINISTRY IN EPHESUS, AND THE FIRST 
LETTER TO THE CORINTHIANS; IN THE THIRD MIS- 
SIONARY JOURNEY (CONTINUED) 



Second Day: § 50 (5) . Paul's First Letter to the Corinthians (continued) 

1. The sixth main division of the letter is 8 :i-i 1 :i. Discussion of 
the propriety of eating ?neat used in heathen sacrifice. This 
large division breaks up into four sub-divisions, the second and 
third being parenthetical digressions from the main thought, 
(1)8:1-13. (2)9:1-23. (3)9:24-10:13. (4) 10:14-11:1. 

(1) 8 :i-i3- It seems to have been customary to sell in the mar- 
ket the meat of the animals that had been sacrificed in heathen 
worship, or to serve it at public feasts in the temples (8:10). To 
some, among both Jews and Greeks, eating such meat seemed 
equivalent to taking part in heathen worship. Others, who knew 
better, were only impatient with this view. In w. 1-3 Paul 
addresses the element that is so puffed up with its superior knowl- 
edge. Those in their frame of mind lack the first element of true 
knowledge. If they humbly love God, then God knows them and 
will give them true knowledge. Bear in mind that to "perish" 
(v. 11) is to lose eternal life, and that to "stumble" (v. 13) is to 
fall into such sin as results in the loss of eternal life. 

2. Now read chapter 8 through thoughtfully, and write out careful 
answers to the following questions : Exactly what question had 
Paul been asked? What was his answer, and the reason for it? 
How, and in what sense, do they sin against Christ (v. 12)? 

Personal Thought: 

Do you think you have done your duty, when you have assured 
yourself that a given practice does you no harm? Is there any- 
thing in your life which you do unharmed, which another would 
do at his peril, and which your example is likely to lead him to 
try to do? Is the practical effect of your life on any other life, to 
tear down what Christ is building up? 

The fundamental question is, how completely do we sympathize 
with Jesus Christ in His love for our brother? 

117 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 16: PAUL'S MINISTRY IN EPHESUS, AND THE FIRST 
LETTER TO THE CORINTHIANS; IN THE THIRD MIS- 
SIONARY JOURNEY (CONTINUED) 



Third Day: § 50 (5). Paul's First Letter to the Corinthians (continued) 

1. The second paragraph in the sixth main division is a parenthetical 
digression along the following line: (2) 9:1-23. "The same 
principle that I have just applied to eating sacrificial meats, 
namely, that we should do nothing to hinder the gospel (w. 12-23), 
I have adopted in other matters (vv. 5-22), especially in taking no 
pay for preaching (vv. 5-18). My action has been misunder- 
stood by some to imply that I am not an apostle, and have no 
right to that from which I abstain. Against this misunderstand- 
ing I indignantly protest (w. 1-6)." Read 9:1-23. 

2. State the four arguments or illustrations by which Paul justifies 
his right to take pay for preaching, as they are stated in vv. 7, 8, 
11, 13, 14. Withv. 14 compare Luke 10:7. 

3. What reason does Paul give in vv. 15-18 for waiving his right to 
take pay for preaching? In vv. 19-23 Paul gives a second reason 
for waiving this right. "I have waived my right to pay, and 
done many other things, in order to make the gospel as successful 
as possible. My supreme ambition has been to do everything for 
the gospel's sake, although hoping thereby to gain no greater 
reward than to share with all believers in its salvation (v. 23)." 
Read vv. 19-23. 

4. Among Jews, Paul conformed to the Jewish ceremonial law, 
though not regarding its observance as essential to righteousness. 
Among Gentiles he disregarded the laws prohibiting intercourse 
with Gentiles, and associated freely with them. He limited his 
liberty of action according to the needs of those weaker than him- 
self (w. 19-22). 

Personal Thought: 

"That I may by all means save some" (9:22). Are your 
habits and style of life adopted with a view to making your life as 
efficient as possible in bringing men under the influence of the 
gospel? Can you think of any alteration in your life that would 
increase your efficiency in this particular? Do you study to be 
one who can reach all classes of people? 



118 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 16: PAUL'S MINISTRY IN EPHESUS, AND THE FIRST 
LETTER TO THE CORINTHIANS; IN THE THIRD MIS- 
SIONARY JOURNEY (CONTINUED) 



Fourth Day: § 50 (5). Paul's First Letter to the Corinthians (continued) 

1. The third paragraph in the sixth main division is also a paren- 
thetical digression. (3) 9 124- 10 113. ' ' We need to avoid every- 
thing that might interfere with our attaining the eternal life 
promised us in the gospel (9:24-27), especially such things as led 
the fathers to ruin {10:6-1 J), in spite of their great opportunity 
(10:1-5), particularly idolatry (io:f), which we are discussing 
here." Read 9 124-10:13. In explanation of the historical allu- 
sions in 10:1-4 read Exodus 13:21; 14:22; 16:15-35; 17:6; 
Numbers 14:29, 32, 35. 

2. The fourth paragraph of the sixth division is 10:14-11 :i, and in 
it there is resumed the discussion of sacrificial meats, begun in 
chapter 8. The general principle there stated is now applied to 
certain particular cases. (4) 10:14-11:1. (a) 10:14-22. "To 
eat and drink at a public heathen feast, which constitutes a part 
of heathen worship, is improper for a Christian. He identifies 
himself with the object worshipped as we do in eating the Lord's 
Supper, or as do Jews in their sacrificial peace offerings. Although 
an idol is nothing, back of it to the heathen mind there is a 
divinity, and by taking part in heathen worship you acquiesce in 
this belief. The Lord will not tolerate such divided worship, and 
you are not strong enough to withstand His displeasure. " Read 
10:14-22. (b) 10:23-26. "Although eating meat at a heathen 
feast is wrong in itself, in certain other cases one may say that 
the act is entirely lawful, but expedient or inexpedient according 
to circumstances." (c) 10:27-30. Read the verses and state 
what direction Paul gives to the Christian that accepts an invita- 
tion to his heathen neighbor's dinner party. "Conform your con- 
duct to the other man's conscience, for why should your liberty to 
eat be condemned by another man as that which led him into sin? 
Or why should it be evil spoken of by him as something that was 
harmful to him?" (vv. 29, 30). (d) 10:31-11:1. Read and 
state the conclusion of the whole matter. 

Personal Thought: 

"Do all to the glory of God" (10:31). Act in such a way as to 
make God seem glorious to men. Since the essence of God's 
glory is His love, let your treatment of others remind them of the 
love of God. 

119 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 16: PAUL'S MINISTRY IN EPHESUS, AND THE FIRST 
LETTER TO THE CORINTHIANS; IN THE THIRD MIS- 
SIONARY JOURNEY (CONTINUED) 



Fifth Day: § 50 (5). Paul's First Letter to the Corinthians (continued) 

1. The seventh main division is 11 \2-16. Men in public meeting 
should pray with uncovered heads, but women with covered 
heads. 

With a new sense of Christian liberty or of the fact that there was 
"neither male nor female in Christ Jesus," some of the women in 
the churches were beginning to lay aside the oriental head cover- 
ing common among modest Greek women, and to claim for them- 
selves a liberty in dress that was common only among immoral 
women. The head covering seems to have been regarded as a 
sign of the husband's authority and protection (v. 10). To lay it 
aside brought such reproach upon the church and upon Chris- 
tianity as necessitated Paul's discussion of the matter. The details 
of the section raise a great many difficult questions which cannot 
be discussed in this brief survey. Read the division. 

2. The eighth main division of the letter is 11:17-34. The dis- 
orderly and sacrilegious observance of the Lord's Supper 
rebuked. 

The Lord's Supper seems to have been observed in connection 
with a meal of which all the church partook. To this meal each 
contributed whatever he was able to bring, and all ate in common. 
In the Corinthian church the factious spirit was evident even on 
this sacred occasion (v. 18). Well-to-do people took the food 
they had brought, and ate it by themselves, while the poor man 
who had been able to bring little or nothing, stood by hungry and 
ashamed. Some drank perhaps even to excess (w. 20-22). 
Read the division. 

3. In v. 19 such disorders are represented to be tests of character 
giving opportunity to those that are of an orderly disposition to 
manifest it. Does v. 23 indicate that Paul received this informa- 
tion from the Lord by direct revelation, or through the other 
apostles? 

What is meant by eating and drinking "unworthily" (v. 27)? Cf. 
v. 29. Does v. 30 refer to actual sickness and death (sleep), or 
to spiritual conditions? 

Personal Thought: 

Have you ever given serious thought to the significance of the 
Lord's Supper? What does it mean to you? 

120 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 16: PAUL'S MINISTRY IN EPHESUS, AND THE FIRST 
LETTER TO THE CORINTHIANS; IN THE THIRD MIS- 
SIONARY JOURNEY (CONTINUED) 



Sixth Day: §50(5). Paul's First Letter to the Corinthians (continued) 

1. The ninth main division is chapters 12-14. The value, use and 
abuse of spiritual gifts, especially tongues and prophecy, and 
the supreme importance of love. The division breaks up into 
four sub-divisions, (1)12:1-30; (2)12:31-13:13; (3) 14:1-25; 
(4) 14:26-40. 

2. (1) 12 :i-30. "There is a variety of spiritual gifts , but all be- 
stowed by the Spirit, all valuable, all for the service of the 
Church, and to be exercised by their possessors without pride or 
rivalry" These "gifts" were special manifestations of the 
Spirit's life. It is impossible to determine the exact meaning of 
all the terms in vv. 8-1 1. 

Vv. 1-3 contain the preliminary statement that every Christian has 
the great honor of the Spirit's presence, and is not to be despised 
even though "ungifted". In v. 3 the common forms of abjuring 
and confessing the faith are given. Meaning of "anathema" ? 
Read vv. 1-3. 

3. In vv. 4-1 1, spiritual gifts are represented as being of different 
kinds, but as all bestowed by the same Spirit for the service of 
the Church, and hence all honorable. Read vv. 4-1 1, and deter- 
mine what verses express the main thought. "Faith" (v. 9) is 
evidently not the faith that all must have to be saved. Cf. 13 :2. 
"Discernings of spirits" (v. 10), ability to tell whether a prophet 
is really inspired by the Holy Spirit or not. "Kinds of tongues" 
(v. 10), unintelligible ejaculations uttered in a state of excitement 
produced by the Spirit's presence. ("Interpretation of tongues", 
ability to discern and express in orderly language the emotion 
which is ^struggling for utterance in the man ' 'speaking with 
tongues'V 

4. In vv. 1 2-30, individuals with different gifts are said to be to the 
Church like members of the body, all essential to the perfect body, 
each in some manner dependent upon the others, and none able 
to depreciate the functions of another. Read vv. 1 2-30. What 
evidence that a spirit of rivalry and pride was in the church? 

Personal Thought: 

"Ye are the body of Christ" (v. 27). Your personality is that 
through which Christ would put His thought into action, just as 
the thought of the mind is put into action by some member of the 
body. 

121 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 16: PAUL'S MINISTRY IN EPHESUS, AND THE FIRST 
LETTER TO THE CORINTHIANS; IN THE THIRD MIS- 
SIONARY JOURNEY (CONTINUED) 



Seventh Day: § 50 (5) . Paul's First Letter to the Corinthians (continued) 

1. The second sub-division of the ninth main division is 12 :3i-i3 113. 
"/"/ is proper to desire the more important spiritual gifts 
(i2:ji), but there is something more important than any of 
them, without which all of them are worthless, and which is 
within the reach of all, namely, LOVE" 

Read 12 131 -13 113 very carefully, noting its three paragraphs after 
the introductory statement (12 131), the worthlessness of all spirit- 
ual "gifts" without love (13:1-3); love characterized (13:4-7); 
spiritual "gifts" temporary, love eternal (13:8-13). 

2. Remembering the contents of chapters 1-4, 6, 8, 9, 11, 12, what 
was the peculiar propriety of saying these things to the Corinthians? 

3. Write out a very careful paraphrase of vv. 4,5, using the diction- 
ary if necessary, and thinking if possible of a concrete act in your 
own life that would illustrate each phrase. For instance, bring 
out the fact that injured love (v. 4) does not simply go its way in 
silence but is aggressively kind. It does not simply "let him 
alone", but approaches the injurer with kindness. "Taketh not 
account of evil" (v. 5), does not brood over wrongs, nor hold a 
grudge ; does not become sullen but remains sunny when ill-treated. 

Personal Thought: 

Do you really give to love, in your own thought, the high place 
given it here? Is an increase of unselfish love in your daily inter- 
course with those you meet the thing you supremely desire? One 
needs to keep constantly in mind that he would be a moral zero 
without love, no matter what else he might be or have. 



122 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 17: PAUL'S MINISTRY IN EPHESUS, AND THE FIRST 
LETTER TO THE CORINTHIANS; IN THE THIRD MIS- 
SIONARY JOURNEY (CONCLUDED) 



First Day: §50(5). Paul's First Letter to the Corinthians (continued) 

1. Continue the written paraphrase, taking up vv. 6, 7. Put the 
thought into other language, and think, if possible, of a concrete 
case in your life that would illustrate each phrase. 

2. Read again vv. 8-1 3. "In our present state of fragmentary knowl- 
edge and imperfect attainment we must supplement each other's 
deficiencies by the exercise of spiritual gifts. When the church 
has outgrown this child-period of imperfection and incompleteness 
there will be no longer need of these gifts. But love will never 
be out of date (vv. 8-1 1). The views of truth which we now have 
are like the obscure, distorted image that one gets in a metallic 
mirror. The views we shall have will be as clear as is the direct 
face to face view of a friend. We shall then know truth and God 
with the clearness of perception with which He now knows us 
(v. 12). There will never come a time when there will not be 
need of trustful faith in God and in one another. There will never 
be a time in the endless ages when there will not be something 
better yet ahead, something to hope for. There will never be a 
time when a man will not be able to put into exercise the 
highest faculty of his being, and love" (v. 13). 

In what sense do you think love is the greatest? 

Personal Thought: 

We get here the far view into the endless ages of attainment and 
achievement for which our daily lives are designed to prepare us. 
We are the children of eternity. How ought one who lives con- 
stantly with such an outlook to behave himself today? 



123 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 17: PAUL'S MINISTRY IN EPHESUS, AND THE FIRST 
LETTER TO THE CORINTHIANS; IN THE THIRD MIS- 
SIONARY JOURNEY (CONCLUDED) 



Second Day: §50 (5). Paul's First Letter to the Corinthians (continued) 

1. The third sub-division in the ninth main division (chapters 
12-14), is 14:1-25 — The gift of prophecy is superior to that of 
tongues. On "prophecy" see comment in Study 8, Fourth Day; 
and on "tongues" see Study 1, Sixth Day. Note that the over- 
powering emotion was understood by God (v. 2), was of various 
kinds (w. 14-16), and was valuable to the subject himself (vv. 
4, 18), but was profitless to the church unless an interpreter was 
present to read his mind and express his emotion in intelligible 
words. Read 14:1-25. 

2. The thought of vv. 21-25 is this, "The gift of tongues is like the 
strange language of the foreign conquering armies that the Lord 
finally brought among His obdurate people in punishment for 
their failure to heed His teaching (Is. 28 :n, 12). It is simply a 
sign, not for believers in a church meeting, but for obdurate 
unbelievers, and one which not even they will heed. Whereas 
if unbelievers hear a man prophesy intelligibly, their consciences 
will respond, and they will be converted. " 

3. The fourth sub-division of the ninth main division is 14:26-40 — 
Regulations designed to secure the orderly exercise of spiritual 
gifts in public 7neeting. Read vv. 26-33, an d state the direc- 
tions they contain. The implication in v. 30 is that if the Spirit 
moves a second prophet to begin, he wishes the first to stop. 
Read w. 34-36, and state the direction they contain. In that 
age it brought reproach upon the church for a woman to do what 
then seemed so unwomanly. "Is it to you alone that God speaks, 
authorizing you to introduce a custom of which the rest of us have 
not heard" (v. 36). Read w. 37, 38. "If any one regards 
himself as spiritual, let him show his spirituality by endorsing 
what I have written. If any man is too ignorant to admit its 
truth, he will have to remain ignorant." Read vv. 39, 40, and 
state the conclusion they express. 

Personal Thought: 

Do you find yourself chiefly desiring conspicuous or useful kinds 
of Christian service? In case a particular service happens to be 
both, is its useful or conspicuous aspect the more prominent in 
your thought? 

124 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 17: PAUL'S MINISTRY IN EPHESUS, AND THE FIRST 
LETTER TO THE CORINTHIANS; IN THE THIRD MIS- 
SIONARY JOURNEY (CONCLUDED) 



Third Day: §50 (5). Paul's First Letter to the Corinthians (continued) 

1. The tenth main division of the letter is chapter 15 — Discussion 
of the Resurrection. Some members of the Corinthian church 
seem to have been maintaining that death was the extinction of 
being, or possibly, that it was followed by a barren, hopeless, 
shadow existence from which the dead never come out. They 
held that there was no such thing as the resurrection of a dead 
person, and therefore no blessed future life, identifying the belief 
in the resurrection with belief in a blessed future life, as did Paul 
in his argument, and as did Jesus (Mark 12:26, 27). Some of 
them probably denied, as they logically had to, the resurrection 
of Jesus. Others may have admitted the resurrection of Jesus 
without realizing that His resurrection involved that of all believ- 
ers. They thought that only such as were alive at His coming 
would escape death, and have eternal life in the Messianic king- 
dom of God. 

2. The chapter breaks up into two parts. (1) 15:1-34. There is 
to be a resurrection and future blessedness of dead believers. 
{2) 15:35-58. In this resurrection they will receive a body 
superior to the present body. 

3. Now take up the different steps in the argument of w. 1-34. 

(a) vv. i-ii. "The resurrection of Jesus Christ, foretold in the 
scriptures, and abundantly attested by witnesses (vv. 3-8), has been 
accepted by you as an essential part of the gospel" (vv. 1, 2, 11). 
Read w. 1-11 carefully, and make a list of the witnesses of the 
resurrection. This is the oldest account of the resurrection. 

(b) w. 12-19. "The fact that Christ was raised from the dead 
proves that there is Such a thing possible as the resurrection of a 
dead person (v. 12), and to deny the possibility of such a resur- 
rection involves the denial of Christ's resurrection (v. 13), which, 
in turn, leads to many untenable conclusions" (w. 14-19). 

. 125 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 17: PAUL'S MINISTRY IN EPHESUS, AND THE FIRST 
LETTER TO THE CORINTHIANS; IN THE THIRD MIS- 
SIONARY JOURNEY (CONCLUDED) 



Third Day: § 50 (5). Paul's First Letter to the Corinthians (continued) 

Read vv. 12-19, noting that wherever "resurrection of the dead" 
occurs "resurrection of dead persons" would be a more accurate 
translation. Paul is not here asserting that the resurrection of 
the single person Jesus, proves that all persons will be resurrected, 
but only that it proves the possibility of such a thing as the resur- 
rection of a dead person. Make a list of the consequences of 
denying Jesus' resurrection. 

(c) vv. 20-28. "The resurrection of Christ not only proves that the 
resurrection of a dead person is possible, but it is the beginning 
(v. 20) of the accomplishment of a plan to give resurrection life to 
all the race, so far as the race is allied with Christ (w. 21-23). This 
plan involves the establishment by Jesus Christ of an undisputed, 
eternal kingdom of God, in which all enemies of God and man 
shall be overcome, and a redeemed race be delivered to the Father 
(w. 24, 25). One of these enemies is death (v. 26), the power 
of which is nullified by the resurrection." Read vv. 20-28 very 
carefully. Paul's argument here rests upon the assumption, so 
prominent in the teaching of Jesus, that whatever God does for 
Jesus, He will surely do for all the friends of Jesus. What is the 
significance of the word "first fruits" (w. 20, 23)? 

Personal Thought: 

"They that are Christ's" (v. 23). Perhaps you have been think- 
ing too exclusively of the duties and obligations that rest upon 
you because you belong to Christ. Today think of the deathless 
glory and power that await you in the endless future because you 
are Christ's. 



126 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 17: PAUL'S MINISTRY IN EPHESUS, AND THE FIRST 
LETTER TO THE CORINTHIANS; IN THE THIRD MIS- 
SIONARY JOURNEY (CONCLUDED) 



Fourth Day: §50 (5). Paul's First Letter to the Corinthians (continued) 

1. Continue the analysis of 15 n-34. 

(c) vv. 29-32. ' 'The denial of the resurrection is inconsistent with 
the conduct of those of you that are baptized for the dead, and with 
my life of constant peril." Read vv. 29-32. Verse 39 is per- 
haps best explained by supposing that, if a believer who was 
receiving a course of instruction preparatory to baptism died 
before he was baptized, some one of his friends was baptized for 
him. Paul does not commit himself to the approval of the 
practice. His argument is that if the dead man has ceased to exist, 
there surely is no sense in being baptized for him. Furthermore, 
if a man's hope of a blessed future depends upon his living until 
Jesus returns, it is exceedingly foolish for a man constantly to- 
run the risk of losing his life (v. 30). The fighting with beasts 
is not to be taken literally, else it would surely have been included 
in the list of perils enumerated in § 51 (2), 11 :23~28. It perhaps 
refers to the fierce human opposition Paul encountered in Ephesus. 

(d) vv.33,34. "These false views regarding the resurrection are 
the result of too intimate association with the world. Awake 
from this drunken delirium, and cease the sin of cherishing such 
delusions. It is sin, for some of those that cherish them have no 
knowledge of God. If they did they could not doubt that He 
would resurrect His own !" Read vv.33,34. Note that in all this 
discussion Paul has had no occasion to mention the unrighteous 
dead. On this point compare § 59, v. 15. 

2. Follow now the analysis of the second part of the chapter, vv. 
35-58. In the resurrection believers will receive a new body- 
superior to the present body. 

(a) v. 35. "I understand your difficulty to be the impossibility of 
conceiving that there may be another body when the present one 
has decayed." Read v. 35. 

(b) vv. 36-45. ' 'God's ability to make a resurrection body different 

127 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 17: PAUL'S MINISTRY IN EPHESUS, AND THE FIRST 
LETTER TO THE CORINTHIANS; IN THE THIRD MIS- 
SIONARY JOURNEY (CONCLUDED) 



Fourth Day: § 50 (5) . Paul's First Letter to the Corinthians (continued) 

from, and superior to, the present one, is proved and illustrated 
by the various grades of being that have already been created by 
His power." The objectors seem to think God has exhausted 
His resources in creating the present body ! Notice in the last 
clause of Mark 12:24 tnat Jesus pointed out the same error. 
Read vv. 36-45. Record the four illustrations given in vv. 36-41 
of God's power to make many kinds of beautiful bodies. So can 
He and will He provide a "spiritual" resurrection body far more 
glorious than the ' 'natural" body we now possess (vv. 42-45). This 
is called "spiritual" because it will be better adapted to the uses 
of the highly developed spiritual natures we shall then possess, 
(c) w. 46-49. ' 'The possession of our present natural bodies pre- 
cedes, and is the condition of, the possession of spiritual bodies." 
Read vv. 46-49. 

Personal Thought: 

"We shall also bear the image of the heavenly" (v. 49), that is, of 
the heavenly man, Christ Jesus. We are to have not simply our 
Lord's moral glory, but to have also His glorious form of exist- 
ence which is an appropriate external expression of His moral 
excellence. Reflect often today upon that to which Jesus Christ 
is saving you. 



128 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 17: PAUL'S MINISTRY IN EPHESUS, AND THE FIRST 
LETTER TO THE CORINTHIANS; IN THE THIRD MIS- 
SIONARY JOURNEY (CONCLUDED) 



Fifth Day: §50(5). Paul's First Letter to the Corinthians (continued) 

1. Continue the analysis of 15 135-58. 

(d) w. 50-53. "Inasmuch as our present flesh and blood bodies 
are subject to decay, they will have to be changed into incorrupt- 
ible resurrection bodies at the Lord's coming, even in the case 
of such as are alive at the time." Read vv. 50-53. 

(e) vv. 54-57. "Provided with such deathless bodies, we shall be 
completely and eternally out of the reach of death, and so through 
Jesus Christ have complete victory over sin and its consequences." 
Read vv. 54-57. 

(f) v. 58. Conclusion. "I urge persistent activity in the Lord's 
work, in view of the fact that the results of it are abiding, and 
not affected by death. " Read v. 58. 

2. Consider the thought of the whole chapter, and carefully answer 
in your note book these questions, citing the passages on which 
you base your answers. Does Paul teach that the disciple of 
Jesus in the future state will have a body? Does he teach that 
the material atoms of the present flesh and blood bodies will be 
resurrected? Does he teach that the present body has any con- 
nection with the future resurrection body? When will the resur- 
rection occur? Does he teach here anything about the state 
between death and the resurrection? How would you modify 
the following definition of the resurrection? The resurrection is 
the entrance of the soul after death upon a higher kind of life than 
the present, and the assumption of some bodily form of manifes- 
tation suitable to that higher state. 

Personal Thought: 

"Abounding in the work of the Lord, forasmuch as ye know that 
your labor is not in vain in the Lord" (v. 58). One feels willing 
to throw himself unsparingly into a work the results of which 
promise to be permanent. Any result that you may be able, by 
the grace of God, to produce in the character of another will last 
forever. Put yourself under the direction of God, and ask Him 
to make you abound in the work that the Lord is doing in the 
lives of men. 



129 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 17: PAUL'S MINISTRY IN EPHESUS, AND THE FIRST 
LETTER TO THE CORINTHIANS; IN THE THIRD MIS- 
SIONARY JOURNEY (CONCLUDED) 



Sixth Day: § 50 (5). Paul's First Letter to the Corinthians (continued) 

1. The eleventh section of the letter is chapter 16 — Closing Injunc- 
tions and Personal Messages. Make a very brief characterization 
of each of the following paragraphs. (1) vv. 1-4. We shall learn 
more of this collection later. (§51 (2), chaps. 8, 9; §52 (2), 
15:25-27). (2)vv.5-9. (3) w. 10-12. (4) vv. 13,14. Whatweak- 
nesses of the Corinthians are in mind here? (5) vv. 15-18. 
This family was specially active in relieving the poor. (6) w. 2 1-24. 
Paul here, as usual, at the close of his letter, writes a few words 
with his own hand. His own vigorous, tender spirit breathes in 
them. 

2. Indicate in the margin of your Bible or in text of Burton at least 
the main divisions of the letter as they have been indicated in the 
Studies. Sometimes two or three words are sufficient to indicate 
this without writing the full caption. Do as much of this as you 
have time to do today, and if necessary finish it tomorrow. 

Personal Thought: 

"If any man loveth not the Lord, let him be anathema" (v. 22). 
When once Jesus Christ has come fairly before a man, the most 
fundamental question that can be asked about that man is regard- 
ing his relation to Jesus Christ. If he faces the Lord of purity, 
and peace, and love, without any response of love, that fact, so 
long as it remains a fact, reveals him as in the very nature of the 
case, accursed and doomed. Is this great fact of life so real to 
you that whenever you meet people you instinctively wonder 
what their relation to Jesus Christ is? Do He and His friendship 
mean so much to you that the distinguishing characteristic of any 
man, in your mind, is his attitude toward Jesus Christ? 



130 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 17: PAUL'S MINISTRY IN EPHESUS, AND THE FIRST 
LETTER TO THE CORINTHIANS; IN THE THIRD MIS- 
SIONARY JOURNEY (CONCLUDED) 



Seventh Day: § 50 (5). Paul's First Letter to the Corinthians (concluded) 

1 . Write the rest of the analysis of the letter on the margin of your 
Bible, in case you did not finish the work yesterday. 

2. After the brief review of the epistle involved in this analysis, 
record your answers to the following questions : What thought, or 
thoughts, expressed in this letter have particularly impressed you? 
What personal characteristics of Paul appear in it? 

Personal Thought: 

Paul never lost his sense of the possibilities of human character. 
He dared hopefully to hold up before these unpromising, licentious, 
conceited squabblers in Corinth the beautiful ideal life described 
in chapter 13. The secret of his hopefulness was his strong 
sense of God's power to transform human life. Without this he 
would have been sick at heart over the Corinthian situation, but 
with it he addressed himself to the situation, full of hope and 
vigor. Have you this same confidence regarding yourself and 
others? Have you yielded yourself fully and confidently to the 
power of God for the remedying of the great defects in your life? 



131 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 18: FROM EPHESUS INTO MACEDONIA; THE SECOND 
LETTER TO THE CORINTHIANS (TO BE CONTINUED) 



First Day: § 50 (6). The Riot of Demetrius 

1. Read rapidly in review § 50 (2)-(4). 

Verses 23-28 in § 50 (6) give an account of a meeting of mas- 
ters and men engaged in manufacturing miniature models of the 
great Ephesian temple and its goddess. This meeting in its first 
stages was probably held in some agora. Read vv. 23-28, and 
state the two or three particulars by which Luke indicates the 
extent of Paul's success. To what two powerful motives does 
Demetrius appeal in vv. 25-27? 

2. The workmen's meeting in the agora attracted a noisy mob 
which, after going to the headquarters of the Christians and cap- 
turing two of Paul's assistants, surged on to the great open air 
theatre intending there to examine and intimidate them. Read 
vv. 29-34. 

The mob was rapidly increased by large numbers that did not 
understand the origin of the theatre meeting (v. 32). The Jews 
feared that the mob would not distinguish them from the Chris- 
tians, and would proceed to loot the Jewish quarter. They, 
therefore, put forth one of their own number to make explana- 
tion. When the crowd recognized him as a Jew, they contemp- 
tuously refused him a hearing, and began the frenzied cry of 
Diana. 

One New Testament manuscript gives as this cry the words 
"Me-ga-lB Ar : te-mis" (Great Diana), which readily lend them- 
selves to frenzied rythmical repetition like the ejaculations of the 
howling dervishes in the East today. 

Luke several times in the Acts takes pains to emphasize the 
friendliness of Roman officials to Paul (v. 31). 

3. Read vv. 35-41, noting the townclerk's skillful use of motives; 
also his evident friendliness to the Christians (v. 37). This riot 
seems to have hastened Paul's departure (20:1). 

Personal Thought: 

"Paul having sent for the disciples and exhorted them, took leave 
of them" (20:1). 

It was through the day by day faithfulness of the ordinary dis- 
ciple, after all, that the permanent success of this great move- 
ment in Ephesus was to be achieved. Be thankful for the large 
place in God's work assigned to the ordinary disciple ! 

132 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 18: FROM EPHESUS INTO MACEDONIA; THE SECOND 
LETTER TO THE CORINTHIANS (TO BE CONTINUED) 



Second Day: §51 (1). The Journey to Troas and Macedonia 

§ 51 (2). Paul's Second Letter to the Corinthians (to 
be continued) 

1. Read the references in the following account of 2 Corinthians. 
Probably either after, or at the time of, sending 1 Corinthians, 
Paul had sent Titus to the Corinthian church to assist in settling 
its troubles. He had evidently arranged with Titus to meet 
him in Troas, and when Titus failed to reach Troas at the speci- 
fied time, Paul became very restless, fearing that he had written 
too severely to the Corinthians (7:8), and that they had not 
respected his authority. His anxiety became so great that he 
could not do his work in Troas, although he had an excellent 
opportunity for missionary work, and he hurried on into Mace- 
donia (2:12, 13). There Titus relieved him by bringing word 
that his letter had been heeded (7 :5~7). They had received 
Titus kindly (7:13-15). The man referred to in 1 Cor. 5:1-5 
had been disciplined and had repented (7:11, 12 ; 2 :5~i 1). 

2. After Titus' return, and while still in Macedonia (9 :2,4 s ;, Paul wrote 
2 Corinthians. Timothy was with him (1:1), either not having 
gone to Corinth as it was at one time expected that he would 
(1 Cor. 4:17; 16:10, 11), or having already returned. 
Chapters 1-9 make the impression that the church was on the 
whole reconciled to Paul, although they contain occasional hints 
that its attitude was not entirely satisfactory (1 :i3, 14, 17 ; 6:11- 
13). In chapters 10-13, however, Paul breaks out in very severe 
terms, and addresses an unreconciled Jewish minority, the nucleus 
of which may have been the Peter-Christians combined with those 
"of Christ" (1 Cor. 1 .12), now under the influence of visiting 
Pharisees hostile to Paul (2 Cor. 3 :i ; 11 -.4, 22). 

3. The above account of the letter is the one, on the whole, most 
free from difficulties, although several other theories are being 
ably advocated. For a statement of one of them, as well as for 
other information, read Note 10, Burton, p. 218. 

Personal Thought: 

"Without were fightings, within were fears" (7:5). 
We are not spared temporary distress and anxiety, any more than 
was Paul, but these may be made to us, as to him, valuable 
experiences because they prepare us to receive God's comfort (7 :6), 

133 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 18: FROM EPHESUS INTO MACEDONIA; THE SECOND 
LETTER TO THE CORINTHIANS (TO BE CONTINUED) 



Third Day: §51 (2). Paul's Second Letter to the Corinthians (continued) 

1. The letter has three parts, (1) chaps. 1-7; (2) chaps. 8, 9; (3) 
chaps. 10-13. The heterogeneous matter of the first part can 
be covered only by some very indefinite title, such as, Review of 
Recent Events and Joy in the Hardships of Apostolic Labor. 
Paul had been under so severe a mental strain for some months, 
and was so relieved when a favorable report finally came from 
Corinth (2:12-14; 7:5-16) that he was not in a frame of mind 
favorable to a logical presentation of thought. Furthermore, 
while this part of the letter gives evidence of great mental elation 
and spiritual sensitiveness, its author was apparently in a state of 
physical weakness. In Asia he had recently passed through some 
severe illness or other experience in which he had expected to die 
(1 :8-io), and his mind is still unusually full of the thought of 
bodily weakness and death (4:7, 10-12, 16; 5:1, 8-10). 

2. Read the address, vv. 1, 2, noting on the map the location of 
those addressed. 

3. The first paragraph is 1 '.3-1 1. Gratitude to God for deliverance 
from some great peril in Asia. Read the paragraph carefully. 

What is the purpose of trouble and its accompanying comfort 

(vv. 3, 4)? 

What were the "sufferings of Christ" that abounded, and how 

did he get comfort "through Christ" (v. 5)? 

Note Paul's eagerness to convince the Corinthians that he feels 

tenderly toward them (vv. 6, 7) . How was it for their comfort (v. 6) ? 

"When I questioned myself as to the probable outcome, the only 

answer I could give was 'Death'. But God who raises from the 

dead, raised me up on this occasion. So will He do again if you 

pray constantly for me" (w. 9-1 1). 

What was the "gift" and how bestowed "by means of many" 

(v. 11)? 

Each day note questions for discussion in class. 

Personal Thought: 

"That we may be able to comfort them that are in any affliction" 
(v. 4)- 

Sorrow may easily make us selfish. God means it to make us 
generous, to fit us to go about blessing the sorrowing as only 
those can that have themselves been comforted of God. 

134 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 18: FROM EPHESUS INTO MACEDONIA; THE SECOND 
LETTER TO THE CORINTHIANS (TO BE CONTINUED) 



Fourth Day: §51(2). Paul's Second Letter to the Corinthians(continued) 

1. The second paragraph is 1 :i 2-2 14. Explanation of Paul's fail- 
ure to stop in Corinth on his way to Macedonia. 

Read the paragraph. 

Before writing 1 Corinthians Paul evidently had announced his 
intention of going from Ephesus to Macedonia via Corinth (see 
map) and of returning again to Corinth, giving them a ' 'second 
benefit" (1:15, 16). In 1 Cor. 16:5-7 he had announced a 
change of plan, which change the Corinthians were reported by- 
Titus to have criticised as evidence of insincerity (1:12, 13) or 
fickleness (1 117). Why did Paul make this change (1 123-2:4)? 

2. "There is no duplicity in me as some of you suppose (v. 12). 
There is no double meaning in what I am now writing, but only 
what you plainly read and must acknowledge to be true" (v. 13). 
In what sense would the Corinthians be Paul's "glorying", and 
he theirs, in the day of Jesus' appearing (v. 14)? 

"I did not, in changing my plan, give evidence of worldly insin- 
cerity or of fickleness, saying, 'Yes, yes' one minute, and 'No, 
no' the next (vv. 17, 18). You ought to know this for there cer- 
tainly was no fickleness in the gospel promises which we, as 
Jesus' representatives, preached to you. Whoever comes claim- 
ing them as a disciple of Jesus (in Him), receives always a sure 
'Yes' in reply. Through a disciple's connection with Him also, 
he can say the confident 'Amen' (so-will-it-be) with which we 
end our petitions (w. 19, 20). Since God Himself has approved 
me, you cannot discredit me as fickle" (w. 21, 22). 
The "seal" (v. 22) is the mark of approval put upon a document 
by a competent authority, and the "earnest" is the payment of 
the first instalment showing that the person is in earnest and will 
pay the rest in due time. In the experience of the disciple, what 
constitutes God's "seal" and "earnest"? 
Read the paragraph again, and note any questions. 

Personal Thought: 

"Unto the glory of God through us" (v. 20). 
The glory of a sovereign is the confidence of his people. Have 
you such evident confidence in God as makes Him seem glorious 
to men? Practical distrust on the part of those who pretend to 
know Him injures His reputation. 

135 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 18: FROM EPHESUS INTO MACEDONIA; THE SECOND 
LETTER TO THE CORINTHIANS (TO BE CONTINUED) 



Fifth Day: § 51 (2). Paul's Second Letter to the Corinthians (continued) 

1. The third paragraph is 2:5-11. The penitent offenders to be 
restored to fellowship. 

Read the paragraph. 

"The man that I urged you to discipline (1 Cor. 5 :i) was surely 
to some extent a source of sorrow to you all (not to bear down 
heavily now in criticism of your former unreadiness to discipline 
him)" (v. 5). "I directed you to discipline him largely in order 
to test your spirit of obedience to me. Show your obedient spirit 
by forgiving him" (vv. 8, 9). In v. 10 for "person" read "pre- 
sence". "If you should not forgive, he might despair, and so 
Satan, after all, gain a victory over us by getting him" (v. 11). 
Read the paragraph again, and note questions. 

2. The fourth paragraph is 2:12-3:6. Paul thanks God that, 
although for a time almost overcome by his anxiety regarding 
the Corinthian church, he was nevertheless kept in Christ's tri- 
twiphal processi'071, his labors blessed, and himself still honored 
as a 7ninister of the new covenant. 

Read the paragraph. 

The figure in v. 14a is that of a triumphal procession headed by 
Christ, the Conqueror, in which Paul walks as a willing captive, 
rejoicing in the sense of belonging to a victorious Chief. The 
good news from Corinth restored the sense of victory that he 
always had the right to feel. In connection with triumphal pro- 
cessions perhaps sacrificial incense was burned. There was 
something about Paul's life of self-sacrifice that yielded an odor 
or "savor" suggestive of his acquaintance with Jesus Christ 
(v. 14b). The Pauline "savor" rose even to God and suggested 
to Him the sacrifice of His own Son, producing among men the 
same two classes that were produced by Jesus (v. 15). The one 
class passed from physical to spiritual life, the other from physi- 
cal to spiritual death (v. 16). 

Personal Thought: 

• 'Maketh manifest through us the savor of His knowledge in every 
place" (v. 14). 

The subtle, indescribable evidence of association with Jesus, 
which you may carry like an invisible fragrance into every place, 
is your greatest power of doing good. 

136 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 18: FROM EPHESUS INTO MACEDONIA; THE SECOND 
LETTER TO THE CORINTHIANS (TO BE CONTINUED) 



Sixth Day: § 51 (2). Paul's Second Letter to the Corinthians( continued) 

1. Read again the fourth paragraph, 2:12-3:6. "Sufficient for" 
what things (v. 16)? The division mentioned in v. 16 is due to 
faithfully plain preaching that does not aim to make money out 
of the gospel (see footnote reading) by presenting only its popular 
truths (v. 17). 

2. V. 17 sounds like self-commendation and leads Paul to speak of 
certain strangers, lately come to Corinth, bringing letters of com- 
mendation (3:1). They seem to have been Pharisaic Christians 
advocating the Sinaitic covenant of the Mosaic law, and were 
probably agitators hostile to Paul. See his reference to them in 
11:4-6, 13, 14, 20-23. Paul's credentials consist in the results 
his preaching produced in the lives of the Corinthian Christians 
whom he ever carries lovingly in his heart ready to present to all 
who ask for his credentials (v. 2). These results are such as 
could be produced only by Christ acting through Paul, who was 
an amanuensis that did not work with ink but with the Spirit of 
God, and that did not cut commandments in stone tablets, as did 
God's amanuensis on Sinai, but wrote a message of love upon 
human hearts themselves (v. 3). Paul's confidence even before 
God, was due solely to God's favor exhibited in making him a 
minister of the new covenant which, unlike the old Sinaitic cove- 
nant, comes not as a mere written document (letter), but as a 
personal spiritual force, and which results not in death, but in life 
(vv. 5, 6). The Sinaitic covenant promised life on condition of 
faultless obedience ; the new covenant promises the Holy Spirit 
on condition of faith in Jesus. Read 3:1-6 again. 

3. The fifth paragraph is 3 7-1 1. The new covenant of the Spirit 
more glorious than that of Moses. 

This is directed against the Pharisaic agitators. Read Ex. 24 : 
1-7; 34:29-35, and then read this paragraph noting the three 
points in which the Mosaic covenant is inferior to the new cove- 
nant. "Compared with the Spirit's administration, that of Moses 
was not glorious at all" (v. 10). Cf. § 75, 8 7-13. 

Personal Thought: 

"Ye are an epistle of Christ" (3 ^3). 

Christ writes His message in your life, and sends it forth to men. 

Are you keeping it legible? 

- 137 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 1 8: FROM EPHESUS INTO MACEDONIA; THE SECOND 
LETTER TO THE CORINTHIANS (TO BE CONTINUED) 



Seventh Day: §51(2). Paul's Second Letter to the Corinthians (continued) 

1. The sixth paragraph is 3:12-18. Paul bolder than Moses 
because the glory of the new covenant does not fade away. The 
pertinence of this discussion is evident if we assume that the 
agitators in Corinth were making much of the old covenant. 
Read the paragraph, noting that vv. 14-17 are a parenthesis. At 
the institution of the old covenant Moses veiled his face when he 
was through speaking to the people (Ex. 34:33, R. V.), because 
he did not wish them to see the radiance of his face fade away 
(vv. 12, 13). "We stand boldly forth with unveiled faces know- 
ing that the glory of Christ reflected in our faces will abide, for 
as we gaze steadily upon Him we cease to be mere reflecting 
mirrors, and become ourselves like Him, a permanent source of 
ever-increasing glory. This transformation is the work of the 
Spirit of Jesus in us" (v. 18). 

2. The parenthesis (w. 14-17) explains why the Jews do not see 
that the glory of the old covenant is gone. The veil by which 
Moses concealed his departing glory is now, by a change of 
figure, said to be over their eyes as they sit in their synagogues. 
This blindness ceases whenever one accepts Jesus as Messiah 
(vv. 14-16, footnote). The Holy Spirit of the new covenant 
liberates from such blind misapprehension (v. 17). 

Read the paragraph again. "Hope" of what (v. 12)? 

3. The seventh paragraph is 4:1-6. Paul, as a minister of the 
new covenant, denies the slanderous accusations of his enemies. 
Read the paragraph, noting where Paul denies that he is immoral, 
tricky, insincere, egotistically arbitrary. What is the "gospel of 
the glory of Christ" (v. 4)? Why do some not see the dazzling 
glory of the new gospel covenant? On the last phrase of v. 6, 
cf. § 19, 26:13-15. 

Personal Thought: 

"Your servants for Jesus' sake" (v. 5). 

Paul's strong personal affection for Jesus enabled him to be the 
servant of these conceited, critical, unappreciative Corinthians. 
Is your affection for Jesus becoming more and more a practical 
motive in daily life? 

138 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 19: FROM EPHESUS INTO MACEDONIA; THE SECOND 
LETTER TO THE CORINTHIANS (CONTINUED) 



First Day: § 51 (2). Paul's Second Letter to the Corinthians (continued) 

1. The eighth paragraph is 4:7-5 : 10. Although in constant dan- 
ger of death, we apostles are bold because kept alive by the resur- 
recting potver of God, and given sure hope of a resurrection 
body even if we should die before Christ comes. The impression 
made upon Paul by his recent experience in Asia (1 :8-io) is evi- 
dent here. Read the paragraph carefully. 

2. Note the vivid language of 4:7-12. Treasures (4:7) were per- 
haps hidden in earthenware pots. The "treasure" is the truths 
of the new gospel covenant (4:1,2), and the "earthen vessels" 
are frail human bodies. What is the meaning of the last half of 
4:7? "Pursued" by enemies, but not "forsaken" by God (4:9). 
"Smitten down" in the gladiatorial contest, but not killed by our 
adversaries (4 :9). 

"We live in such constant danger of death that we may be said 
to be constantly reminding men of the 'putting to death' of Jesus, 
but it is in order that, by being nevertheless kept alive by God, 
we may remind men of the fact that the dying Jesus was in the 
resurrection kept alive by God" (4:10). "We suffer because we 
preach a Gentile gospel which gives life to you" (4:12). "Present 
us with you," where (4:14)? 

All Paul's suffering is in order that God's forgiving grace may be 
gratefully experienced by many (4:15). State in your own words 
why Paul does not become faint-hearted (4:16-18). 

3. Paul prefers to live till Jesus' appearing, and to receive his resur- 
rection body without first becoming an "unclothed", "naked", 
bodiless spirit (5 :2-4), but is sure of ultimately receiving his 
resurrection body even if he should die (5:1). 

Of what is the present possession of the Spirit a pledge, or "earn- 
est" (5:5)? Why "of good courage" (5:6, 8)? Note questions 
each day for discussion in class. 

Personal Thought: 

"We must all be made manifest" (5 :io). Would you like your 
inmost self to be suddenly exposed to the view of the entire com- 
munity? Jesus had a power, which He sometimes exercised, to 
bring out in a few moments the real character of a man. Subject 
your ' 'self" prayerfully to His saving scrutiny now. 

139 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 19: FROM EPHESUS INTO MACEDONIA; THE SECOND 
LETTER TO THE CORINTHIANS (CONTINUED) 



Second Day: § 51 (2). Paul's Second Letter to the Corinthians(continued) 

1. The ninth paragraph is 5:11-6:10. Christ's love and God's com- 
mission lead Paul to preach the gospel, and to live solely with 
a view to discharging this responsibility efficiently. 
Read the paragraph, noting the sentences that particularly sustain 
this title. 

What in 5 :io suggests "the fear of the Lord" (5 :n)? Paul was 
"made manifest" before God as a sincere minister, and felt that 
the consciences of the Corinthians ought to testify to the same 
effect (5:11). 

The visiting Pharisees and their adherents, who evidently had 
been criticising Paul, gloried in the outward display of ceremonial 
Jewish worship rather than in the sincere heart (5:12). Cf. 
11 :i8, 22. 

"Titus reports that some of you criticise my zeal as fanatical and 
indicative of mental unsoundness. If so, it is because of my 
devotion to God. If, however, I am of sober mind, as I believe 
I am, it is to produce the sobriety in you which I urged in my 
last letter (5 113; cf. 1 Cor. 14). It is Christ's love leading Him 
to die for us, that so enthuses me. I think that, since we 
believers all, in a sense, died with Him and came to life with Him 
into a world of new relationships and purposes, we ought to live 
with an enthusiasm that may seem strange to some" (5 :i4, 15). 
What does "live unto themselves" (5 :i 5) mean? 
"In this new life the distinctions of the old life, such as the racial 
distinction between Jew and Greek, disappear. I used to think 
of Christ as a Jew, and the Pharisees among you, in their empha- 
sis of Jewish law and covenant, are doubtless now urging that 
there is a Jew on God's right hand. Such is not the case (5:16). 
We have always thought of the Kingdom of God as involving a 
renovation of all things (cf. §76, 21:1; Mark 14:25). That 
renovation has begun in us believers in Jesus, and involves the 
abrogation of that racial distinction we Jews have so emphasized 

140 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 19: FROM EPHESUS INTO MACEDONIA; THE SECOND 
LETTER TO THE CORINTHIANS (CONTINUED) 



Second Day: § 51 (2). Paul's Second Letter to the Corinthians(continued) 

in the past (5 :iy). We now all belong to the family of God" (5 :i8). 
Read again 5:11-19. 

2. In 5 :2o Paul assumes the position the visiting Pharisee would 
deny to him (cf. 10:7; 11:4, 5). 
Meaning of "on behalf of Christ" (5 :2o)? 

"The sinless Jesus suffered death like a sinner in order that we 
by our faith-union with Him (in Him) might have our sins for- 
given and grow into the very righteousness of God" (5 :2i). 
What were Christ and Paul doing "together" (6.1)? If the 
Corinthians should not live lives of faithfulness and love, all this 
gracious favor of God through the suffering of Jesus would be of 
no avail (6:1). 

Paul feels that the present is the time of opportunity described by 
the prophet, when he can do the work of his ambassadorship 
(6:2), and he will see to it that nothing in him detracts from his 
efficiency at such a critical time (6:2-4). 

Some of the expressions in 6 :$-g are quoted from the language of 
his critics, e. g., "deceivers" (v. 8), "unknown" (v. 9). Read 
again 5 :2o-6:io, considering what each phrase means, and noting 
questions as usual. 

Personal Thought: 

"Working together with Him" (6:1). God is a Father who takes 
His sons into His own great enterprises as fast as they are able 
to be about His business. Do you appreciate the honor involved 
in this arrangement? 



141 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 19: FROM EPHESUS INTO MACEDONIA; THE SECOND 
LETTER TO THE CORINTHIANS (CONTINUED) 



Third Day: § 51 (2). Paul's Second Letter to the Corinthians( continued) 

1. The. tenth paragraph is 6:11-7:1. As a faithful ambassador 
Paul exhorts the Corinthians to separate themselves from 
worldly intimacies as becomes the children of God. 

Read the paragraph. 

"My mouth is open in expression of love for you, and my heart 
is enlarged to receive you (6:11). There is no lack of room for 
you in my heart ; the lack is in your small-hearted affection for 
me (6:12). Let your hearts enlarge that I may receive as recom- 
pense your love in return for mine which is that of a tender 
father" (6:13). 

These statements give a hint of the unsatisfactory condition in 
which a minority of the church still was, and furnish a premonition 
of chaps. 10-13. 

This minority still needs a reiteration of injunctions (6:14-7:1) 
contained in 1 Corinthians. "Unequally" (6:14) means unsuit- 
ably, and the statement refers to close and compromising inti- 
macies with unbelievers (cf. 1 Cor. 15 :33,34). 

2. The eleventh paragraph is 7:2-16. Paul's gratification at the 
obedience of the majority to the directions of his first letter, a?id 
at their reception of Titus. 

Read the paragraph. 

Paul seems to be denying charges in v. 2 (cf. 12:14-18). "I bring 

up these criticisms in no spirit of censorious condemnation"(v.3). 

"Clearing" themselves (v. 11) from such complicity with evil as 

was mentioned in 1 Cor. 5:1,2; 6:1-11; "indignation" at those 

who still withstood Paul ; "fear" of displeasing Paul; "longing" 

to see him. The letter ( 1 Cor. ) was written not so much for the 

sake of the son or the father (cf. 1 Cor. 5 :i) as to make the church 

realize its loyal affection for Paul, upon which its hope of prosperity 

so largely rested (v. 12). 

Read these paragraphs again, and note questions. 

Personal Thought: 

"We are a temple of the living God" (6:16). We think often of 
our own personalities as the sanctuaries of the living God, but it 
is needful also to regard our fellow disciples as those whose per- 
sonalities are His sacred residence, and to show them the loving 
respect that their connection with God deserves. 

142 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 19: FROM EPHESUS INTO MACEDONIA; THE SECOND 
LETTER TO THE CORINTHIANS (CONTINUED) 



Fourth Day: §51 (2). Paul's Second Letter to the Corinthians(continued) 

1. The second main division of the letter is chaps. 8, 9. An exhor- 
tation to complete the collection for the poor in the Jerusalem 
church. 

One of Paul's great enterprises at this time was the gathering of 
contributions from his Gentile churches for the poor in the mother 
church in Jerusalem. Money was being collected in South Galatia 
(1 Cor. 16:1), Macedonia (2 Cor. 8:1, 2), and Achaia (9:2). 
This contribution was intended to be such an expression of good 
will on the part of Gentile Christians toward Jewish Christians as 
would draw the two elements together. Paul hoped much from 
it, though he had serious misgivings. Read carefully § 52 (2), 
15:25-31. 

2. Read 8:1-15 carefully, and make a list of the various motives 
which Paul uses in his appeal. 

The "grace of God" (v. 1) is the evidence of God's favor mani- 
fested in the production of such generosity. "In proof of afflic- 
tion" (v. 2), that is, while being proved, or tried, by affliction. 
Some trouble of which we have no detailed account was being 
experienced by the Macedonian churches. Perhaps Paul was now 
at Philippi or Thessalonica, What does v. 5 mean? 
The work was going so smoothly in Macedonia that Titus could 
be spared (v. 6). On v. 15, cf. Ex. 16:18. 

3. Read 8:16-24, and answer the following questions: How many 
men went to Corinth with Titus? Why did Paul have the Mace- 
donian churches appoint a man to travel with him during this 
collecting tour (vv. 19-21)? 

Read chap. 8 again. 

Personal Thought: 

"See that ye abound in this grace also" (v. 7). Paul ranks 
Christian giving with the fundamental Christian virtues, faith, 
knowledge, earnestness, love. Do you desire an increase of the 
spirit of generous giving just as really as you desire an increase of 
faith? Are you employing any means to secure it? 



143 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 19: FROM EPHESUS INTO MACEDONIA; THE SECOND 
LETTER TO THE CORINTHIANS (CONTINUED) 



Fifth Day: § 51 (2). Paul's Second Letter to the Corinthians (continued) 

1. Read chap. 9 carefully, and continue the list begun yesterday of 
motives used by Paul in this appeal. If he uses any one more 
than once, note it. This study of motives may be very useful to 
you some time ! 

What does "not of extortion" (v. 5) mean? 

"He that soweth" what sparingly, "shall reap" what sparingly 

(v. 6)? What is the force of the quotation (v. 9)? 

Does v. 10 mean that he who gives generously shall have 

increased means to give? 

2. ' *You will not simply relieve the poor in Jerusalem, but you will 
set many hearts to praising God in gratitude (v. 12) for the fact 
that He has children so obedient to the spirit of the gospel as 
your gift will prove you to be (v. 13). Then, too, they will pray 
for you, and will long for a better acquaintance with their breth- 
ren in the far West, whom they have never seen but who give 
such convincing proof of having the kindly love of God in their 
hearts" (v. 14). 

What is the gift (v. 15)? 
Read chap. 9 again. 

Personal Thought: 

"That ye, having always all sufficiency in everything, may abound 
unto every good work" (v. 8). 

All God's gifts are intended to be used as He uses His resources, 
namely, with a generous regard for the interests of others. He 
will give us what He regards as a sufficiency of everything spirit- 
ual and temporal, if He sees that we are inclined to use it as He 
likes to see it used. 



144 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 19: FROM EPHESUS INTO MACEDONIA; THE SECOND 
LETTER TO THE CORINTHIANS (CONTINUED) 



Sixth Day: § 51 (2). Paul's Second Letter to the Corinthians (continued) 

1. The third main division of the letter is chaps. 10-13. Paul's 
defense of himself against the attack of the Judaizing Christians. 
The Peter-Christians, who admired Peter, and the Christ-Chris- 
tians (cf. 1 Cor. 1 :i2), who had perhaps known Jesus in Pales- 
tine, and both of whom were strongly Jewish, seem to have com- 
bined against Paul (2 Cor. 10:7; 11 :22), constituting an exceed- 
ingly bitter minority stirred up by unscrupulous visiting Pharisees 
(1 1 14, 13-15). The visitors are perhaps the same that had made 
so much trouble in South Galatia. They now make a personal 
attack upon Paul's character and apostleship. Paul, seeing that 
the influence of his gospel depends upon a vindication of himself 
and his apostleship, much against his inclination undertakes it. 

2. The first paragraph is 10:1-11. Paul hopes he shall not have to 
exercise the God-given apostolic authority, which his enemies 
say he claims in letters but dares not exercise when present. 
Read the paragraph. The last half of v. 1 quotes the slur of his 
enemies. What did Paul want of the Corinthians (vv. 1,2)? 
"Walked according to the flesh" (v. 2), that is, had the aims and 
methods of worldly men, alluding perhaps to their assertion that 
his first letter had been simply an attempt to bluff them (vv. 1,10, 
11). Paul's aim is to produce real results in character (vv. 4, 5). 
To what in the Corinthian church do these expressions (vv. 4, 5) 
refer? 

When he has secured as large a proportion of obedient as he can, 
he will exercise his apostolic authority upon the disobedient 
residue (v. 6). They judge only by external appearance and not 
by the heart (v. 7). Paul has seen Christ as well as have these 
persons, and has been commissioned as an apostle by Him (vv. 7, 8). 
Read the paragraph again and note any questions. 

Personal Thought: 

"Bringing every thought into captivity to the obedience of Christ" 
(v. 5). 

The subject to which our minds instinctively revert is to be Christ. 
Both the permanent thoughts that underlie all our lives, and our 
transitory, superficial, wayside reflections are all to be in obedience' 
to Him. 

145 



STUDIES IN THE ACTS AND EPISTLES 



STUDY ig: FROM EPHESUS INTO MACEDONIA; THE SECOND 
LETTER TO THE CORINTHIANS (CONTINUED) 



Seventh Day: §51(2). Paul's Second Letter to the Corinthians(continued) 

1. The second paragraph in the third main division is 10:12-18. 
Paul glories in what the Lord has enabled him to accomplish, 
and does not appropriate the results of other men s labors. 
Paul contrasts his conduct with that of the visiting jews who are 
assuming an authority in Corinth unwarranted by their lack of 
previous connection with the church. Read the paragraph. 
"Our boldness (cf. v. 11) will not be found to consist in making- 
such silly comparison of ourselves with others as you see the visit- 
ing Pharisees making (v. 12). We shall glory only according to 
the measure of our actual accomplishment (a point in which our 
critics might well imitate us), and this measure will include you 
Corinthians without any stretching (vv. 13, 14). We hope you 
will be so appreciative of our work that you will be willing to 
serve as a base of supplies, enabling us to carry the gospel into 
the unevangelized territory beyond you. We certainly wish never 
to go where another man has labored, and claim for ourselves the 
results of his work which we find ready at hand (vv. 15, 16). The 
only thing for anyone to glory in, is the Lord's grace (v. 17). No 
amount of self-commendation can render one approved of God" 
(v. 18). Read the paragraph again. 

2. The third paragraph is 11:1-6. Paul urges them to bear with 
him in what may seem boastful statements, necessary in order to 
prez'ent unworthy persons gaining a ruinous influence over them. 
Read the paragraph. 

In 11 :2,3 what does Paul represent to be his motive? 

W r hom does he liken to the "serpent" (v. 3)? 

Instead of the italicised "him" at the end of v. 4, "me" may be 

read since there is no pronoun in the Greek. 

What does v. 5 indicate as to the character of the attack made 

upon Paul? (Cf. § 47 (2), 2 :5>9.) 

"In knowledge" of what (v. 6)? Read the paragraph again. 

Personal Thought: 

"I fear lest * * * your minds should be corrupted" (11:3). 
When you are unkindly treated, which causes you the greater 
discomfort, the thought of your own personal grievance, or the 
thought of the disturbed relationship between Jesus Christ and 
him who has injured you? 

146 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 20: FROM EPHESUS INTO MACEDONIA; THE SECOND 
LETTER TO TEE CORINTHIANS (CONCLUDED) 



First Day: §51(2). Paul's Second Letter to the Corinthians (continued) 

1 . The fourth paragraph is 1 1 .7- 1 5 . Paul took no pay for preach- 
ing in Corinth, not because he had no right to an apostle" s sup- 
Port, nor because he did not wish to be under obligation to the 

Cormthians, but because he wished to take away from his ene- 
mies every pretext for reproach. 

Read the paragraph, noting the sentences that particularly justify 
this caption. 

2. What do vv. 8, 9 indicate as to the way in which Paul obtained 
money to pay the expenses of himself and his associates? 

Verse 1 1 is probably a quotation of Corinthian criticism. An 
"occasion" for what (v. 12)? 
In what did these persons (v. 12) glory? 

With the severe language of vv. 13-15 cf. §47 (2), 2 14; 5 : 10, 12. 
These men who had come with letters of commendation (3:1), 
posed as apostles (v. 13). They were, therefore, Jews from 
Palestine that had been, or pretended to have been, in some way 
connected with Jesus in His lifetime. They were laying great 
stress on "righteousness" (v. 15), and were presumably Pharisees. 
Perhaps they made the immoral conduct of some of the Corinthian 
Christians a pretext for their opposition, saying that Paul's false, 
Gentile gospel naturally produced such results. 
They seem chiefly, however, to have attacked Paul's personal 
character, possibly proposing later to attempt some such system- 
atic propagation of Pharisaism as had been attempted, perhaps 
by these same men, in South Galatia. Paul saw that they had 
nothing of the Spirit of Christ, and were unscrupulously bent on 
propagating Pharisaism. 
Read now the whole of 11:1-15. 

Personal Thought: 

"Because I love you not?" (v. 11). 

The proper acceptance of favors is as true an evidence of a kind 
heart as is the bestowal of them. Both the giving and the receiv- 
ing are to be simply sincere expressions of kindly regard. 



147 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 20: FROM EPHESUS INTO MACEDONIA; THE SECOND 
LETTER TO THE CORINTHIANS (CONCLUDED) 



Second Day: § 51 (2). Paul's Second Letter to the Corinthians(continued) 

1. The fifth paragraph is 11:16-12:10. The failure of the 
Corinthians to appreciate Paul and his gospel necessitates and 

justifies an apparently boastful emphasis of his apostolic 
achievements. Read the paragraph. 

"Let no man think me foolish" (v. i6) v that is, "Realize that I have 
a good reason for emphasizing my achievements." "I also", as 
well as the visiting Pharisees. 

"If you choose to ignore my reason for speaking of these things, 
and to suppose that I am acting in an unchristian, foolish spirit, 
still, hear me out (v. 17). I am doing no more than your new 
friends (v. 18). You are so wise yourselves that you can tolerate 
a little foolishness in others!" (v. 19). 

To whom does Paul refer as doing the things mentioned in v. 20? 
"Bringeth you into bondage to the Mosaic law; devoureth your 
property by demanding support ; trapping you in his snares ; exalt- 
ing himself in the exercise of authority over you, and insolently 
claiming the right to discipline you" (v. 20). 

2. "I seem to speak disparagingly of myself as though I could never 
exercise any such authority over you"(v. 21). The word"Hebrews" 
emphasizes Jewish descent, or perhaps designates Hebrew-speak- 
ing Jews as opposed to those who spoke only Greek. "Israelites" 
is a title describing the Jew as a religious person (cf. John 1 147). 
"Seed of Abraham," and so inheritors of the Abrahamic cove- 
nant (v. 22). See how many of the experiences in vv. 23-27 you 
have found place for in the study of Acts thus far. 

Meaning of "labor", "travail", and "watchings" (v. 27)? 
Note on the map the location of the widely separated Pauline 
churches, and imagine him thinking of all their individual mem- 
bers! (vv. 28, 29). "If any man is snared by temptation, I burn 
with anxious grief" (v. 29). The experience mentioned in vv. 
30-33 had evidently been widely ridiculed as inglorious and 
weak. Cf. § 20, vv. 23-25. Read the paragraph again. 

Personal Thought: 

"Who is weak, and I am not weak?" (v. 29). Do you criticise 
your fellow Christians that yield easily to temptation, or do you 
have such warm regard for them that when they are tempted 
you, to some extent, feel the stress of temptation with them? 

148 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 20: FROM EPHESUS INTO MACEDONIA; THE SECOND 
LETTER TO THE CORINTHIANS (CONCLUDED) 



Third Day: § 51 (2). Paul's Second Letter to the Corinthians(continued) 

1. Continue the study of the fifth paragraph, 11 :i6-i2 no. 
Read the paragraph again. 

Why necessary and why "not expedient" (12:1)? 
"Visions and revelations" (12 :i) were expressions of God's favor. 
and are probably here cited as being such a vindication by God of 
Paul's apostleship as his enemies could not parallel in their own 
experiences. "In Christ" (v. 2), that is, united by faith with Christ, 
as a Christian. Paul speaks as though visions and revelations 
were not uncommon (v. 1), though this one, probably never 
before mentioned to the Corinthians, he regards as uniquely 
sacred. There is probably no allusion to it in Acts, since neither 
the experience of § 19 nor of §21 seems to answer to this 
description. Paul speaks of himself in the third person, since 
the experience was so unlike anything that ever occurred in his 
normal state. 

Why "not lawful" to utter (v. 4)? 

This experience was so evidently the work of God that to boast 
of it would be neither unjustifiable nor immodest (v. 6). 

2. What was the purpose of this "stake in the flesh," and what is 
the significance of "buffet" (v. 7)? 

The exact nature of the "stake in the flesh" is not evident. 

The word "flesh" implies physical ailment, as does the expression 

"messenger of Satan", since sickness was attributed to Satan 

(cf. Luke 13:16). The expression "stake", and Paul's anxiety 

to be rid of it, shows it to have been exceedingly painful and 

annoying. His praying on three occasions perhaps indicates the 

intermittent character of the ailment, worse at some times than 

at others. Among the physical ailments suggested have been 

pain of the ear or head, some ailment of the eye (cf. §47 (2), 

4:15; § 19, 9:9), epilepsy, malarial fever. 

Express in your own language the advantage of this ailment to 

Paul. 

Read the paragraph again. 

Personal Thought: 

"My grace is sufficient for thee" (v. 9). 

God does not always remove our limitations, but He so co-ope- 
rates with us in gracious power as to produce great results in 
spite of our limitations. 

.149 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 20: FROM EPHESUS INTO MACEDONIA; THE SECOND 
LETTER TO THE CORINTHIANS (CONCLUDED) 



Fourth Day: §51 (2). Paul's Second Letter to the Corinthians(continued) 

1. The sixth paragraph is 12:11-13. Paul in his Corinthian work 
had given ample proof of his apostleship. 

Read the paragraph. 

Here it becomes evident again that the visiting Hebrews had 
denied Paul's apostleship. He seems to have wrought miracles 
among them (v. 12). Cf. the language of §4, v. 22, which 
describes the miracles of Jesus. Cf. also §34, v. 3; §35, vv. 
8-10. The only mark of apostleship that he did not exhibit in 
his Corinthian work was the exercise of the apostolic right of 
support (v. 13). Read the paragraph again. 

2. The seventh paragraph is 12:14-18. Neither personally 7ior 
through his agents did Paul ever try to make money out of the 
Cori?ithians. The criticism to which this is a reply was perhaps 
suggested by Paul's urgency regarding the collection. 

Read the paragraph. 

On v. 14 see Burton, Note 8, p. 216. 

Burdensome in what way (v. 14)? 

What evidence of his love has he here in mind (v. 15)? 

"Though it be granted that I never took money from you, some 

of you are saying that I was crafty, my purpose being to win 

your affection by an appearance of disinterested love, and then 

later to get your money through my agents" (vv. 16, 17). How 

is this criticism answered? 

Read the paragraph again. 

3. The eighth paragraph is 12 : 19-21. Paul guards against seem- 
ing to recognize their right to call him to account, and re-asserts 
his apostolic authority over them. 

Read the paragraph. 

"It is not before you, but before, God as our Judge, that we speak 
as disciples of Jesus, and what we have said has been to do you 
good" (v. 19). How would Paul be humbled (v. 21)? 

Personal Thought: 

"I will most gladly spend and be spent for your souls" (v. 15). 
We are sometimes kept from expenditure of time, thought, or 
spiritual prayer-force by the simple lethargy of our spiritual 
natures. We need to seek such quickening of the Spirit as will 
lead to a glad expenditure of ourselves for the souls of others. 

150 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 20: FROM EPHESUS INTO MACEDONIA; THE SECOND 
LETTER TO THE CORINTHIANS (CONCLUDED) 



Fifth Day: § 51 (2). Paul's Second Letter to the Corinthians (continued) 

The ninth paragraph is 13 :i-io. Paul urges preparation for 
his coming that he may not have to punish with apostolic 
authority. Read the paragraph. 

"The truthfulness of every word I have said in explanation of my 
change of route (cf. 1 :i 5-17, 23) shall be established by the legal 
number of witnesses!" (v. 1). Or, "Informal church assembly 
will I hear all testimony which establishes your guilt." Paul 
gives fair, prolonged warning, and will ultimately vindicate his 
apostolic authority (v. 2). 

' 'You seem to wish some proof that the Christ of power who 
brought you so powerfully up out of sin and de \th, really speaks 
through me as His apostle, since I seem to you to be so weak 
and inefficient (v. 3). You must remember that He seemed 
weak when He suffered crucifixion, but the mighty power of God 
brought Him to life. I, His apostle, may indeed seem weak in 
all the suffering I have been willing to endure for His sake, but 
when I reach Corinth you will find that the same power of God 
that raised Him, has brought me to life with Him, and that He 
abides powerfully in me for your chastisement (v. 4). Your 
chief concern would better be for yourselves, as to whether Christ 
is really in you, or whether you are given up to sin (v. 5). I 
hope I shall be able so to manifest the power of God as to prove 
that I am not such" (v. 6). 

How would Paul be approved if they did no evil (v. 7) ? 
"Though we be as reprobate" (v. 7), that is, "Though we have 
no chance to show God's approval of us by an exhibition of His 
power in chastising you." "For I should have no power to 
chastise you if you did the truth (v. 8). I should certainly rejoice 
if you were so strong in righteousness that I had no power given 
of God to punish" (v. 9). 

Read the paragraph again, going carefully over its difficult 
sentences. 

Personal Thought: 

"Which the Lord gave me for building up" (v. 10). 
We need to realize what resources God has and proposes to use 
in character construction. He is constantly working upon us 
through various agencies, seen and unseen. 

151 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 20: FROM EPHESUS INTO MACEDONIA; THE SECOND 
LETTER TO THE CORINTHIANS (CONCLUDED) 



Sixth Day: § 51 (2). Paul's Second Letter to the Corinthians (continued) 

1. The tenth paragraph is 9:11-14. Closing injunctions and 
benediction. 

Read the paragraph. 

What particular pertinence to the Corinthian situation is there in 

each of the injunctions of v. 11? 

What saints (v. 13)? 

Consider carefully the meaning of each of the phrases constituting 

the benediction (v. 14). 

2. Indicate on the margin of your Bible or of the text in Burton as 
much of the analysis of 2 Corinthians as your time permits. 
Indicate the caption of the paragraphs merely by a few catch 
words suggestive of the whole title. In going through the letter 
to do this, note any impressive thoughts and Pauline character- 
istics that suggest themselves to you. The recording of such 
thoughts and characteristics will be the main work of tomorrow. 

Personal Thought: 

"The God of love and peace shall be with you" (v. 11). 
Take time to realize the presence of God. Sit alone until you 
begin to feel a sense of an invisible Presence that loves you, that 
puts your heart at peace with all the world, and that quiets every 
foreboding of evil to come. 



152 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 20: FROM EPHESUS INTO MACEDONIA; THE SECOND 
LETTER TO THE CORINTHIANS (CONCLUDED) 



Seventh Day: § 51(2). Paul's Second Letter to the Corinthians(concluded) 

1. Complete the writing of the analysis upon the margin of your 
Bible, in case you did not do it all yesterday. 

2. Glance rapidly over the epistle, and record in your note book (1) 
the most impressive thoughts the study of the epistle has 
afforded you, and (2) the Pauline characteristics that it reveals. 

Personal Thought: 

"Being therefore always of good courage" (5 :6). 
This letter reveals Paul in physical weakness and mental distress, 
suffering the brutally insolent criticism of those for whom he had 
sacrificed most, sympathizing intensely with all the men and 
women the story of whose temptations and falls was continually 
coming up to him from the churches, and yet in it all coura- 
geously hopeful. The source of his steady courage was his Lord. 
The friendship of Him who had met him in mercy and power at 
the beginning of his career of hardship was the fundamental 
reality of his life. He looked steadily at "the things which are 
not seen" (4:18). 

Your courage ought to increase as you go on in life meeting its 
multiplying responsibilities, just in proportion to your deepening 
sense of the friendship of Jesus. 



153 



STUDIES IN THE ACTS AND EPISTLES 



STUDY ax: IN MACEDONIA AND ACHAIA: THE LETTER TO 
THE ROMANS (TO BE CONTINUED) 



First Day: §52 (i). A Tour in Macedonia and Illyricum, and three 
months in Greece 

1. Read the paragraph and its footnotes. 

To what region does the expression "those parts" refer? Cf. § 51 
(1). Consult the map and see in what churches Paul delivered 
his "much exhortation". Remember their early history (§§ 42-44), 
and imagine the character of the reception given him by them. 
Note the location of Illyricum on the map, in which region Paul 
may have preached at this time (footnote, p. 90, 15 119). Com- 
pare §51 (2), 10:15, 16 as indicating that he was thinking of 
work in new territory at this time. 

2. The three months in Greece, the Roman province south of Mace- 
donia and including the Peloponnesus, were probably largely 
spent in Corinth. 

In the light of 2 Corinthians, consider the reception probably 
given Paul by the Corinthian church. 

What do you suppose to have been the effect of 2 Corinthians? 
Did he probably meet the pompous, pretentious critic from Jeru- 
salem who had so disparaged him (§51 (2), 11 :4, 13-15, 20)? 
What did he probably do in Corinth? (Cf. footnote, p. 90, 15: 
23-26). Were the anticipations expressed in §51 (2), 9:1-5 
realized, and was the threat in § 51 (2), 13 :i-3 executed? 

3. Were the Jews (v. 3) the Pharisaic agitators against whom he 
wrote 2 Cor., or were they unconverted Jews? Remember his 
peril at the time when the church was founded (§ 46 (1) w. 9-1 1). 
How could he evade assassination by going to Macedonia? 
Perhaps the assassins had taken passage for Jerusalem — since 
crowds of Passover pilgrims would be traveling to Jerusalem 
(§53 (0> v - 6) — intending to kill him on the way. (Ramsay.) 

Personal Thought: 

"And had given them much exhortation" (v. 2). 
More dangerous than sudden, specific temptation is the ever- 
present tendency toward gradual but fatal decline in the spiritual 
life. To overcome this tendency and make positive progress is 
the problem of life. Against this tendency there have been pro- 
vided by God certain great and adequate means of growth, 
among which is the mutual encouragement afforded by believers 
themselves to each other. 

154 



STUDIES IN THE ACTS AND EPISTLES 



STUDY si: IN MACEDONIA AND ACHAIA: THE LETTER TO 
THE ROMANS (TO BE CONTINUED) 



Second Day: § 52 (2). The Letter to the Romans (to be continued) 

1. Read the references cited in the following discussion. 

If chapters 15 and 16 are a part of the letter, as they are gene- 
rally thought to be, Paul wrote the letter when just ready to start 
for Jerusalem with the collection money he had so long been 
gathering (15 125, 26), therefore probably while still in Corinth. 
Gaius was his host (16 123), and there was a man of that name in 
Corinth (§50(5), 1:14). Erastus was city treasurer (16:23), 
and a man of that name later seemed to be at home in Corinth 
(§71, 4:20). Phcebe also (16:1) was from one of the seaports 
of Corinth. 

2. Paul had long wished to visit the Roman Christians in the capa- 
city of an apostle to the Gentiles (1:13), but just now has an 
additional reason for wishing to visit them. Impelled by his love 
for virgin missionary soil, he has in mind a Spanish mission 
(15 :23, 24). He probably wishes the church in Rome to serve, 
in prayer, sympathy, and perhaps in money, as a strategic base of 
supplies for him in this work (15:24, 28-32). It is important, 
therefore, that he come to a friendly understanding with them as 
soon as possible. It is highly probable that the hostile Pharisees 
who made so much trouble for him in South Galatia, and with 
whom he is just ending a bitter contest in Corinth, will attempt 
to prejudice the Roman church against him, if they, knowing his 
projected visit to Spain, have not already done so. Paul wishes 
to forestall any adverse opinion on the part of the Roman church. 
He, therefore, goes thoroughly and systematically over the funda- 
mental positions of his own(2 : 1 6)peculiar presentation of the gospel. 

3. He takes up the points that the bitter experience of the past few 
years has taught him the Pharisaic Jews seize upon for criticism. 
He shows the necessity and the entire sufficiency of faith as a 
means of righteousness in the case of both Jew and Gentile 
(chaps. 1-5. Read only 1 :i 6, 17). He shows that true faith is, 
in its very nature, such that it cannot lead to the licentiousness 

155 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 21 : IN MACEDONIA AND ACHAIA: THE LETTER TO 
THE ROMANS (TO BE CONTINUED) 



Second Day: g 52 (2). The Letter to the Romans (to be continued) 

which the Pharisees (perhaps citing the Corinthian church) claim 
will follow it (3:8; 6:1, 15). He explains his real attitude 
toward the Mosaic law, denying certain misrepresentations 
of his position (7:7, 13). He denies, in language whose 
emphatic intensity must have been provoked by irritating slander, 
that he is an enemy of his nation, treasonably unappreciative of 
its glorious past (9:1-5). 

He necessarily goes over much the same ground traversed in the 
epistle to the Galatians but states his positions more completely 
and systematically than when so thoroughly aroused by the Gala- 
tian defection. 

The above statement of the occasion of the letter does not exclude 
the supposition that certain specific needs of the Roman church 
were in Paul's mind (chap. 14, 16:17, J 8). 
4. The church may have originated as did the one in Antioch (§ 26, 
vv. 19-21), either after the first Pentecost (§3, v. 10) or later. 
It evidently contained both Jews and Gentiles in its membership. 
That the Gentile element predominated is indicated by 1 :5, 6, 13 ; 
15:15,16. If chap. 16 be a part of the letter, Paul evidently had 
many personal friends in this church though he had never visited 
it. This is usually accounted for by the supposition that many 
of his converts had drifted to Rome. 
Read Note 11, p. 221 in Burton. 

Personal Thought: 

"That I might have some fruit in you also" (1 :i3). Paul's pain- 
ful Corinthian experience just past, and his foreboding regarding 
his coming visit in Jerusalem (15:31), do not at all cause his 
interest in his work to flag. He turns his face westward with 
his apostolic ambition for further preaching of the gospel 
unabated. We need to remember him when some untoward cir- 
cumstance discourages us. 

156 



STUDIES IN THE ACTS AND EPISTLES 



STUDY ax: IN MACEDONIA AND ACHAIA: THE LETTER TO 
THE ROMANS (TO BE CONTINUED) 



Third Day: § 52 .{2). The Letter to the Romans (continued) 

1. The Introduction is 1 :i-i 5, of which vv. 1-7 constitute the address. 
Read vv. 1-7. 

Meaning of "separated unto the gospel" (v. 1)? 

"Grace and apostleship" (v. 5), an exhibition of favor ("grace") 

that consisted in appointment to an apostleship. 

Whose obedience (v. 5)? 

What is it that is "for his name's sake" (v. 5), and what does 

the expression mean? 

Note any other suggestive thoughts in vv. 1-7. 

2. Read vv. 8-15. 

Is v. 8 to be taken literally? All Christians, in various parts of 
the world, with their eager expectation of the Lord's return, 
would naturally feel a keen interest in the world-wide proclama- 
tion of the gospel that was currently expected to precede His 
return. They would, therefore, know much about each other. 
Paul's apparent sense of the Roman empire as the field of evan- 
gelistic effort must have made him appreciate the strategic 
importance of a church in its capital (vv. 9-1 1), and should per 
haps be counted among the reasons that led him to write so 
comprehensive a letter to the Roman Christians. 
"Established" in what (v. 11)? 

Notice the delicate courtesy with which he modifies the impres- 
sion that v. 1 1 might have made. 

His visit had been long deferred, but not because of indifference 
to them (v. 13). Meaning of "fruit" (v. 13)? In what sense 
was he "debtor" to these classes (v. 14)? Cf. § 46 (2), 2 4. In 
which class does he place the Romans (v. 15)? 
Although much of his missionary work had been done in the pro- 
vinces, on the outskirts of the empire as it were, and among those 
whom the cultured Romans might regard as Barbarians, still he 
was ready to preach even to the culture of the Roman capital. 
Note each day any questions that you may wish to discuss in class. 

Personal Thought: 

"I am debtor both to Greeks and to Barbarians" (v. 14). 
According to the Christian conception, he that has it in his power 
to do another good is under as strong obligation to do that good 
as he would be to pay a money debt. 

157 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 21 : IN MACEDONIA AND ACHAIA: THE LETTER TO 
TEE ROMANS (CONTINUED) 



Fourth Day: § 52 (2). The Letter to the Romans (continued) 

1. Verses 16 and 17 contain the theme of the letter. 

The gospel makes the glad announcement that every man by the 
exercise of faith may possess a righteousness of God that will 
save him. 

Read the verses, remembering that in Greek the word translated 
"faith" is the substantive form of the verb translated "to believe". 
The likeness is reproduced if you read "belief" for "faith". 
The germs of a large part of the thought of the letter are con- 
tained in these verses. (1) Any one who has faith may be saved, 
(2) because faith results in righteousness. (3) To the Jew has 
been made historically the first announcement of this privilege, 
but the Gentile shares it with him. It is equally necessary and 
available for both. "Greeks" include all non-Jews. (4) This 
truth that righteousness comes by faith is the old doctrine of the 
prophets (Habakkuk 2 14), 
Read vv. 16, 17, noting the clauses that express these ideas. 

2. Write out your definitions of "faith" and "righteousness". Then 
turn back to Study 9, seventh day, and read the discussion there. 
What is the meaning of the word "gospel"? 

What does Paul mean by "salvation" — that is, "salvation" from 

what? To what? 

"A righteousness of God" is a righteousness of man acceptable 

to God, or made possible by God. It is a kind of character 

acceptable to God, and, for that matter, like in essence to His 

own. It is a righteousness that begins with faith and ends in 

faith, "from faith to faith," that is, it is wholly faith. 

What was there in the gospel that might make some ashamed to 

proclaim it? Cf. § 50 (5), 1 -.23. 

3. If you have time, write out a paraphrase of w. 16 and 17. 

Personal Thought: 

"It is the power of God unto salvation" (v. 16). 
The gospel is a statement of the way in which God exercises His 
power to save a man from a selfish daily life and its ultimate 
misery to a life of increasing love and consequent blessedness. 
We must so appreciate the dignity of the gospel as not to make 
men feel that they confer a favor upon God by accepting it. 

158 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 21: IN MACEDONIA AND ACHAIA: THE LETTER TO 
THE ROMANS (TO BE CONTINUED) 



Fifth Day: §52 (2). The Letter to the Romans (continued) 

1. The first main division of the letter is 1 118-5 :2i. No salvation 
except in the possession of the righteoustiess that consists in 
faith, and that is made possible to all by the redemptive work of 
Jesus Christ. 

For the present read only 3 :o-2 8, which paragraph is the heart of 
the division. Wherever the words "justified" and "just" occur, 
prefer the footnote reading. 

2. The first sub-division of 1:18-5:21 is 1 :i8. All men in order 
to be saved from God's wrath must have righteousness. 

Read the verse and consider what is meant by the "wrath of 
God". How would you modify the following definition? The 
wrath of God is the disapprobation of wrong-doing inseparable 
from holy love. Consider what would be the feeling of a father 
of two sons both of whom he loves, if one were to kill the other. 
By living an unrighteous life when they know better, they violently 
"hold down the truth" and refuse to it the expression in life which 
it struggles to gain. 

3. The second sub-division is 1:19-32. The Gentiles, having been 
disobedient to the revelation of God made in nature, are 
ttnrighteous. 

Read 1 : 19-3 2 and note the evidence that it is Gentiles that are 

described. If Paul wrote this letter in Corinth, he probably 

described the notorious Corinthian civilization about him. 

What truth were the Gentiles "holding down in unrighteousness"? 

How did the wrath of God (v. 18) express itself? 

Perhaps the glad thought that so many of his converts had been 

rescued from this awful degradation by the power of God in the 

gospel (v. 16) made Paul interject the doxology (v. 25). 

It is hearty approval rather than "consent" that is expressed by 

the Greek of v. 32. 

Read 1 : 18-32 again and note questions for class. 

Personal Thought: 

"Neither gave thanks" (v. 21). 

Ingratitude was the beginning of their decadence into heathenism. 
We need to beware of the beginnings of ingratitude and its debas- 
ing effects upon our own spiritual natures. 

159 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 21 : IN MACEDONIA AND ACHAIA: THE LETTER TO 
THE ROMANS (TO BE CONTINUED) 



Sixth Day: § 52 (2). The Letter to the Romans (continued) 

1. Having laid down the major premise that all men must have 
righteousness in order to escape God's wrath (1 :i8), and having 
asserted that the Gentiles have no righteousness (1 119-32), he 
now takes up the case of the Jews in the third sub-division, 2:1- 
3:20. The Jews, having disobeyed God's written revelation, 
have no righteousness, and so both Jews and Gentiles are equally 
unrighteous and subject to God's wrath. 

The Jew is not at first mentioned here by name, although his 
proverbially contemptuous condemnation of all Gentiles raises the 
suspicion that 2:1 refers to him. This suspicion grows (v. 9) 
and is confirmed by the distinct declaration in v. 17. Read 2:1- 
3 :20, noting the sentences that particularly justify the title. 

.2. This sub-division must be studied in paragraphs, of which the 
first is 2:1-11. The Jew, though he co7idemned the Gentile sins 
mentioned in 1:19-32, is also himself inexcusably unrighteous. 
Read the paragraph. 

Cf. "without excuse" (2:1) with the last clause of 1:20. The 
statement in the last clause of 2 : 1 does not necessarily mean that 
all Jewish social life was as corrupt as that in Corinth. Some- 
where in the list 1 : 26-3 2, every individual Jew and Gentile finds 
himself at some stage of his life described. 

Note that w. 1-4 are an amplification of 1 :18b, and v. 5 of 1 :18a. 
Does v. 4 represent the person addressed as more wicked than 
those addressed in 1 : 1 9ff ? What is your definition of "repent- 
ance" (v. 4)? 

What light is thrown on the nature of "eternal life" by v. 7? 
The Pharisaic Jew was doubtless greatly shocked by the state- 
ment in v. 11, for he had come to regard the whole past history 
of his nation as teaching that God had more respect for him 
than for the Gentile. Cf. Matt. 3 19. 

Personal Thought: 

"The goodness of God leadeth thee to repentance" (v. 4). 
Prosperity does not always indicate God's approval, but is some- 
times one of God's devices for leading men to repentance. Is it 
having that effect upon you? 

160 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 21 : IN MACEDONIA AND ACHAIA: THE LETTER TO 
THE ROMANS (TO BE CONTINUED) 



Seventh Day: § 52 (2). The Letter to the Romans (continued) 

1. The second paragraph in the third sub-division is 2 : 12-16. The 
fact that God has entrusted the Jew with the Mosaic law is not 
such evidence of His favor as to exempt the Jew from the 
charge of mirighteousness brought against the Gentile, for God 
has also given practically the same law to the Gentile. 

Read the paragraph. 

Two statements from the Talmud show how this paragraph 

would have shocked a Pharisaic reader. ' 'By the acceptance of 

the law on Sinai, Israel was wedded to God, and received an 

indestructible holiness." (Weber). Read w. 12, 13. "God 

cannot speak through the conscience of the heathen for they have 

no law." (Weber). Read w. 14, 15. 

Verses 14 and 15 are parenthetical, v. 16 following v. 13. 

2. The third paragraph is 2 : 17-24. The Jew's sin is particularly 
flagrant because he not only does what he knows he ought not to 
do, but what he piously protests against in others. 

Read the paragraph. The epithets in vv. 19, 20 might be enclosed 
in quotation marks as currently applied by Jews to Gentiles. 
Meaning of "restest upon law" (v. 17)? 

He pretends to shrink from the contaminating touch of everything 
connected with idolatry, but does not hesitate to enter the heathen 
temple to steal (v. 22) ! 

Note that lust and love of money are the two national sins speci- 
fied. Cf. Luke 16:14-18. 

3. The fourth paragraph is 2:25-29. The Jew must not suppose 
that the fact of his circiwicision guarantees his acceptance by 
God as a righteous man. 

Circumcision is of significance only because it is supposed to mark 
the man as obedient. The mark without the obedience is use- 
less, and the obedience without the mark has value. 
Read the paragraph. 

Personal Thought: 

"Circumcision is that of the heart" (v. 29). 
The constant peril of true religion is that certain appropriate or 
even necessary outward expressions of a right heart, shall be 
regarded as righteousness after the heart has ceased to be right. 

161 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 22: IN MACEDONIA AND ACHAIA: THE LETTER TO 
THE ROMANS (CONTINUED) 



First Day: § 52 (2). The Letter to the Romans (continued) 

t. Thtffth paragraph in 2:1-3:20 is 3:1-9, a parenthesis showing 
that it has been an advantage to be a Jew, because the Jews have 
possessed the scriptures {v. 2) , but that this advantage is not one 
that gives the?n righteousness (v. 9). 

Read the paragraph and afterward compare with the paraphrase. 
"The scriptures contain great promises of the Messianic Kingdom 
which He will fulfill to some, though those who ought to claim 
them may faithlessly fail to do so. We may doubt all men, but 
never God!" (w. 3, 4). This leads to another parenthetical 
thought. "Though human unrighteousness, like this Jewish 
faithlessness, makes God's righteous faithfulness stand out more 
distinctly, it is none the less inexcusable. Otherwise God could 
not condemn the w r orld's unrighteousness in the judgment, as we 
very well know He will" (vv. 5-7). 

This suggests another parenthetical thought, namely, a denial of 
the current slander that Paul in his doctrine of God's grace to sin- 
ners teaches men to commit sin that God may have an oppor- 
tunity to reveal His glorious grace in forgiving it (v. 8). 
In v. 9 Paul returns to the main assertion of Jewish unrighteous- 
ness. It is probably better translated, "What then? Do we 
(Jews) excel them (Gentiles)?" — that is, excel them in righteousness. 
Where was this laid to their charge (v. 9)? 

Read w. 1-9 again and note what in 2 :25-29 suggested the 
digression. 

2. The sixth paragraph is 3 : 10- 19a. A mosaic of quotations prov- 
ing to the Jew out of his own law that he is unrighteous. 
Read the paragraph. 

If the fact that a man is a Gentile is prima facie evidence that 
he is unrighteous, surely also to be one of a people whom God 
thus describes cannot constitute an individual Jew righteous! 
What is the force of v. 19a? 

Personal Thought: 

"The faithfulness of God" (v. 3). 

What an unutterable sense of dread would come over the world 
if there were some ground for suspecting that God could not be 
depended upon ! The foundations of this day's life and of all your 
future endless life rest securely upon His faithfulness. 

162 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 22: IN MACEDONIA AND ACHAIA: THE LETTER TO 
THE ROMANS (CONTINUED) 



Second Day: § 52 (2). The Letter to the Romans (continued) 

1. The seventh paragraph in 2:1-3:20 is 3:190-20. Summary- 
statement that both Jew and Gentile are unrighteous. Read the 
paragraph. Why is it that law-works cannot produce righteous- 
ness? Cf. §47 (2), 3:10. 

The query now arises whether there is any way for a man to be 
righteous. 

2. The fourth sub-division in 1 :i8~5 :2i is 3:21-31. But for both 
Jew and Greek there is still a kind of righteousness possible, a 
righteousness revealed by, and acceptable to, God, namely, 
faith, which He accepts as righteousness in view of the death of 
Jesus Christ. 

Read the paragraph using the footnote readings for "just" 
(righteous), "justified" (declared righteous), "justifier" (one who 
declares righteous), and noting every sentence that particularly 
sustains the caption. 

In v. 21 the Greek reads "apart from law", that is, apart from 
any law, the Jewish written or the Gentile unwritten law (2 :i4). 
Meaning of v. 21b? In order to follow the thought, remember 
that here, as in Galatians, "faith", or "belief", in Jesus Christ is 
believing Him to be the almighty Christ and Friend He repre- 
sents Himself to be, and treating Him accordingly, that is, sur- 
rendering absolutely to Him. This absolute faith-surrender con- 
stitutes, so far as the present is concerned, rightness of relation- 
ship to God and men. In view of this faith-surrender God treats 
the penitent as kindly as though he had always been righteous, 
that is, forgives his past sin. In chap. 8 Paul will tell what God 
does to keep him in this righteous state of faith, for it is a real 
and permanent righteousness of life that God aims to secure. 
"No distinction" between whom (v. 22)? 
Read again vv. 190-23, and, as usual, note questions for class. 

Personal Thought: 

"Fall short of the glory of God" (v. 23). 

They fall short of what God evidently meant them to attain, 
namely, His own moral glory. The gospel presents an oppor- 
tunity to make good this loss. As the profound and far-reaching 
purpose of the "gospel" becomes more evident, do you find your- 
self becoming more appreciative of it? 

163 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 22: IN MACEDONIA AND ACHAIA: THE LETTER TO 
THE ROMANS (CONTINUED) 



Third Day: § 52 (2). The Letter to the Romans (continued) 

1. Continuing the study of 3 121-31 answer as best you can the fol- 
lowing questions, and afterward read the paraphrase and expla- 
nations below. 

Meaning of declared righteous by "grace" (v. 24)? 
"Redemption" from what (v. 24)? 

Meaning of the word "propitiation" (v. 25)? Who is propitiated? 
How? Is Christ Jesus kinder to the sinner than God is? Sins 
done before what time (v. 25)? 

Does Paul tell hoiu the death of Christ enables God to act right- 
eously in declaring the man of faith to be righteous (v. 26) ? 

2. "God, with beautiful kindness (grace), declares righteous all those 
that surrender themselves in faith, thus forgiving their past sins. 
He does this in view of the life and death of Christ Jesus, which 
thus serve to free, or 'redeem' men from the penalty of past sin 
and from the power of sin in the future (v. 24). God set forth 
Christ Jesus as one propitiatory, that is, as one that averts, by 
means of His death (blood), the righteous indignation of God in 
the cases of such as surrender themselves in penitent faith. In 
view of the death of Jesus, God declares the man of faith to be 
righteous, not merely recognizing present faith as a right moral 
attitude, but also forgiving past sins, and providing against future 
sin. Not only does the death of Jesus warrant Him in doing this 
now, but it is the final explanation and ground of His having 
declared righteous all those in past ages who in penitent faith 
yielded themselves to Him without themselves knowing anything 
of the Messiah (v. 25). The death of Jesus is that in view of 
which God can recognize the man of penitent faith to be right- 
eous, without sacrificing in so doing any of His own righteous- 
ness, or rightness of relationship to the universe" (v. 26). The 
thought in v. 26 seems to be that God might do harm to His uni- 
verse of angels and men, if He lightly offered forgiveness with- 
out expressing His feeling about sin in some such impressive 
way as in the death of Jesus. Exactly why, however, the death 
of Christ should be necessary in order that God might count the 
faith of penitent souls to be righteousness, Paul does not explain. 
The question is left for philosophical speculation, and the various 
"theories of the atonement" are efforts to answer the question. 
The/act stands clearly out that we are saved from the power and 
penalty of sin by the death of Jesus Christ. The thought evi- 

164 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 22: IN MACEDONIA AND ACHAIA: THE LETTER TO 
THE ROMANS (CONTINUED) 



Third Day: § 52 (2). The Letter to the Romans (continued) 

dently is not that some more kindly disposed being, like Jesus 
Christ, must persuade God to lay aside His wrath, or that there 
is an instinctive desire in God for vengeance which must vent 
itself on some one. The first clause of v. 25 makes it evident 
that the whole scheme of redemption is born in the loving heart 
of God, thus agreeing with John 3:16, that "God so loved the 
world that He gave His only begotten Son." 
The word translated "propitiation" is regularly used in the Greek 
Old Testament to designate the "mercy seat, " but quite probably 
here means propitiation or propitiatory. 

3. Paraphrase of w. 27-31. 

"Simple forgiveness gained by casting one's self in penitent faith 
upon God leaves no place for the supercilious boasting of the 
Jew (cf. 2:17-19), confident that he earns righteousness by exter- 
nal observances (v. 27). We have seen then that God provides 
faith-righteousness for all (v. 28) and that includes Gentiles as 
well as Jews, unless you suppose Him to be simply a Jew-God, 
in which case you must think there is a second God, a Gentile- 
God (v. 29). But there is only one God, as we Jews more than 
any other nation believe, and this one God declares both Jew and 
Gentile righteous on the same terms (v. 30). This faith-right- 
eousness, so distinct from law, is not contrary to law. Indeed, it 
secures the very result the law failed to attain." (Cf. 13 :8.) 
Read vv. 27-31, and note questions. 

Personal Thought: 

Until we have a wider outlook into the universe than our present 
view-point affords, we may not understand all the mystery of His 
sacred passion. But we at once see how dreadful must be 
the sin and its consequences, the redemption from which involved 
such suffering, and how strong the redeeming love of God. 



-165 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 22: IN MACEDONIA AND ACHAIA: THE LETTER TO 
THE ROMANS (CONTINUED) 



Fourth Day: § 52 (2). The Letter to the Romans (continued) 

1. The fifth sub-division is chap. 4, Illustratio?is proving, particu- 
larly to Jews, that no righteousness except faith is possible to 
them, since even Jews as illustrious as Abraham and David 
had no other; and proving also that Jews have not a monopoly 
of faith-righteousness. 

Read w. 1-5 and state their thought in a sentence before reading 
the following paraphrase : 

"Even Abraham had to have his faith counted as righteousness. 
If he had been able to present before God absolutely perfect obe- 
dience to law as his righteousness, he might have exercised a 
boastful spirit, as so many of the Jews do, though not toward 
God, for he would simply have done his bare duty toward God. 
Still the Scripture (Gen. 1 5 :6) makes it unmistakably plain that 
he had to have his faith counted as righteousness (vv. 1-3). If 
he had possessed law-righteousness, his righteousness would have 
been something earned, like a laborer's wages, and it could not 
have been said of him that his faith was reckoned righteousness" 
(vv. 4, 5). 

Read vv. 6-8 and state in a sentence how they sustain the theme 
of the sub-division. 

2. In vv. 9-12 the Jew is conceived to have admitted, in view of the 
startling but conclusive proof just presented, that only the man of 
faith will be accounted righteous. He is, however, bound to 
maintain Jewish prestige, and asserts that anyway only one who 
rirst becomes a circumcised Jew will be granted by God a chance 
to have his faith counted righteousness! Read vv. 9-12 and 
state Paul's reply to this position. 

A seal is a mark on the outside of a document indicating that the 
contents of the document are approved by a competent authority. 
What then was the function of circumcision (v. 11)? 
Read again vv. 1-12 and note questions. 

Personal Thought: 

•"Blessed are they whose iniquities are forgiven" (v. 7). 
Has there come to you yet in your Christian experience the 
unique sense of a great wrong forgiven? If not, there is still 
before you an unentered heaven on earth, "the tender, half-tear- 
ful heaven of forgiven sins." 

166 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 22: IN MACEDONIA AND ACHAIA: THE LETTER TO 
THE ROMANS (CONTINUED) 



Fifth Day: § 52 (2). The Letter to the Romans (continued) 

1. The fourth paragraph of chap. 4 is w. 13-22. The Jews had a 
conviction, which must have seemed to the Roman an insane 
fancy, that they were destined to be the supreme world-power. 
The Pharisee felt that this supremacy would be granted by God 
because they had accepted and reverenced the Mosaic law. 
Read vv. 13-23 and state to whom and in view of what Paul 
expected this supremacy to be granted. Cf. the statement of 
Jesus, Matt. 5 15. Abraham yielded himself in faith to God's 
startling promise (vv. 18-21), and was therefore accounted right- 
eous (v. 22), and rewarded by receiving a promise that the earth 
should belong to his descendants (v. 13). But if only circum- 
cised law-keepers can claim the promise, then the original terms, 
of the grant have been unjustifiably changed (v. 14). Further- 
more, law only stimulates transgression, and cannot bring bless- 
ing (v. 15). That God intended to include in His promise 
those that have faith among all nationalities is evident because He 
called Abraham in so many words, a "father of many nations" 
(vv. 16, 17). R.ead vv. 13-22 again and note questions. 

2. The fifth paragraph is w. 23-25, a recapitulatory statement, 
that the reason we have a record of Abraham s faith being his 
righteousness is that we may be led to see that faith must be our 
righteoicsness. 
Read the verses. 

We believe on Him that raised up Jesus from the dead (v. 24), 
just as Abraham believed on Him that raised up Isaac from par- 
ents as good as dead (v. 19). 

It was "for our trespasses", that is, to do away with them 
and their consequences, that He died (v. 25a), and "for our jus- 
tification", that is, to secure our being declared righteous, that 
He was raised (v. 25b). 

Personal Thought: 

The sin of the Jews as a nation consisted in the selfish desire to 
have an advantage over other nations. They wished to be the 
exclusive possessors of the earth. Their punishment has consisted 
in being deprived, as a nation, of any portion of it. Do you find 
yourself wishing and praying for things for yourself alone? 

167 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 22: IN MACEDONIA AND ACHAIA: THE LETTER TO 
THE ROMANS (CONTINUED) 



Sixth Day: § 52 (2). The Letter to the Romans (continued) 

1. The sixth sub-division of 1 118-5: 21 is chap. 5. Hortatory climax 
urging the readers to realize the joy and peace of the faith- 
righteous (vv. 1-11), to which realization they are further stimu- 
lated by the contrast between the sin and condemnation of the 
whole race, Jew and Gentile, following Adams sin, and the 
righteousness aud forgiveness possible to the whole race, Jew a?id 
Gentile, in conseqtience of Christ's redemptive work (vv. 12-21). 
Read vv. 1 :i-ii. 

Notice in v. 2 that our present situation is the result of two 
things, the death of Jesus ("through whom"), and our faith. 
Cf. v. 2b with 3 :23. 

How does tribulation work patience (v. 3) ? 
Patient endurance of temptation is a testing that secures God's 
approval ("probation", v. 4), and this approval warrants our 
hoping for great things. Our hope will never be disappointed, 
for it rests upon the assurance of God's love (v. 5), and this love 
will never fail, because since God loved us when we were in our 
most unlovable state ("enemies"), He certainly will not cease to 
love us now that we are in a more attractive state (vv. 6-10). 
"Justified by His blood" (v. 9), that is, "declared righteous in 
view of His death. " What two things warrant great hope (v. 10) ? 
What is the most impressive thought in vv. 1-11? 

2. By way of preliminary survey read vv. 12-21, noting that w. 
13-18 are a parenthesis. The "For as" of v. 19 resumes the 
"as" of v. 12 and completes the comparison, although its second 
member has been virtually taken up in vv. 15-18. The main pur- 
pose of the paragraph is (1) to emphasize God's love manifested 
in overcoming sin, and (2) to assert that the effects of this love 
are available for the whole race, Jew and Gentile, just as the first 
man's sin affected equally both Jew and Gentile. 

Personal Thought: 

"Let us rejoice." v. 3. 

The human mind is sometimes slow to draw inferences from 
admitted premises. We do not begin to realize the peaceful and 
joyful outlook upon the future, warranted by the fact of God's for- 
giveness. God, like any father, is rewarded by seeing His chil- 
dren enjoy what He has taken great pains to get for them. 

168 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 22: IN MACEDONIA AND ACHAIA: THE LETTER TO 
THE ROMANS (CONTINUED) 



Seventh Day: § 52 (2). The Letter to the Romans (continued) 

1 . Read the statements made yesterday about the structure and pur- 
pose of the paragraph vv. 12-21. Cf. vv. 12-14 with the follow- 
ing paraphrase : 

"As a consequence of Adam's sin all his descendants, Jews as 
well as Gentiles, became subject to death. This is because in a 
figurative sense we may say that all men sinned in Adam, just as 
I shall soon show that all believers died in Christ (6:1-9). So, 
then, all sinned, irrespective of nationality (v. 12). I say 'all', 
and the statement is not too broad, for even during the period 
between Adam and the Mosaic law, when there was no specific 
law to sin against, and when you might consequently think there 
was no sin, there was sin. To be sure, a sinful disposition such 
as existed then is not like the specific transgressions of the writ- 
ten law that came later. Still real sin was there, as we very well 
know from the simple historical fact that during those centuries 
everybody died, even though they did not sin against a specific 
commandment as did Adam, who, as I was about to show, pre- 
figured Christ in the extensiveness of his influence" (vv. 13, 14). 

2. The parallel ("as", v. 12) between Adam and Christ at once 
becomes a contrast, the only point of similarity being that in each 
case the act of one was followed by world-wide consequences. 
Note in your book the five contrasts presented in vv. 15-19. 

On v. 20a cf. notes on Study 13, Fourth Day. 

Personal Thought: 

"Where sin abounded, grace did abound more exceedingly" 
(v. 20). The sin and misery of the world in its great cities and 
in the dreary wastes of its heathendom, persisting century after 
century, is not after all a match for the grace of God. There is 
more grace than sin ! There will one day dawn an age so lasting 
and so glorious that the long sin and suffering of the centuries 
will seem but a little thing in comparison (v. 21). The grace 
that will gain this world victory is the same that is working in 
your life. 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 23: IN MACEDONIA AND ACHAIA: THE LETTER TO 
THE ROMANS (CONTINUED) 



First Day: §52 (2). The Letter to the Romans (continued) 

1. The second main division is chaps. 6-8. The relation which 
the man who has been declared righteous because of his faith 
he?iceforth sustains to sin and its consequences. Paul's teaching 
that the worst sinner might be forgiven if he would believe in 
Jesus, had doubtless been bitterly opposed on the ground that it 
encouraged continuance in sin. 

Before going further here, read 6:1-14, and state Paul's reply to 
this objection. 

2. The first subdivision is 6:1-14. The faith-righteous man will 
not continue in sin, because faith, in its very nature, involves 
such close union with Christ as is utterly inconsistent with sin. 
Faith, the external sign of which is baptism (cf. 4:11), involves 
so close a union of ourselves with Him that we share His experi- 
ences, and it may figuratively be said that our old sinning self died 
with Him, and that out of the grave with Him there came a new 
life responsive only to God (vv. 3-9). Laying aside the figure, 
faith in Jesus is a personal relationship in which we constantly 
experience the purifying power of His friendship. 

3. There is need, however, of effort in order to reduce to reality the 
ideal of corpse-like unresponsiveness to sin that is really involved 
in our faith-union with Christ. Read vv. 12-14. 

To change the figure, the critical point in the battle is past, 
through the personal re-enforcement resulting from our faith- 
alliance with Jesus, and now steady fighting to the end of the 
battle is absolutely certain to result in victory. We have power 
to do what we are urged in v. 13 to do, for sin's mastery of us 
has ceased (v. 14a). We have come into a sphere where one 
may be forgiven, and where a single sin does not bring upon us 
the whole penalty of the law (v. 14b). 

Read the whole paragraph again and note in your book what 
Christ's experiences we share by our faith-union with Him. 

Personal Thought: 

"Sin shall not have dominion over you" (v. 14). This decree of 
God is the Magna Charta of the soul's liberties. In every onset 
of temptation be nerved to confident resistance by the thought of it ! 

170 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 23: IN MACEDONIA AND ACHAIA: THE LETTER TO 
THE ROMANS (CONTINUED) 



Second Day: § 52 (2). The Letter to the Romans (continued) 

1. The seco7id sub-division in chaps. 6-8 is 6:15-7:6. The Phari- 
see said that Paul, in teaching men that by faith in Jesus Christ 
they were freed from the law and its penalties, encouraged them 
to sin recklessly. Paul denies this, using two illustrations, (1) 
that of the master and slave (6:15-23), and (2) that of the mar- 
riage relation (7:1-6). Before considering the following expla- 
nation read 6:15-17:6 and state Paul's reply to the Pharisee's 
objection. 

2. The trouble was that the Pharisee failed to understand what Paul 
• meant by faith. The faith-righteous man will not sin reck- 
lessly, for faith, i)i its very nature, involves such loving sub- 
mission to the control of God iit Christ as insures righteousness. 
Read 6 :i 5-23 again, noting the assertion that faith involves an 
enslavement to God that produces righteousness and not sin. 

"I use a familiar illustration from daily life, for we are slow to 
perceive spiritual truths directly" (v. 19a). 
Meaning of "fruit" (v. 21)? 

3. The figure in 7 :i-6 cannot be applied in its details. It illustrates 
simply the fact that, as the marriage relation is broken up by the 
death of one party and the survivor is left free to re-marry, so a 
man's relation to the law is broken up by his dying to it in 
Christ's death (cf. 6:3), and his resurrected self is left perfectly 
free to form a new alliance with Jesus Christ. The great point 
of the argument is that in breaking away from the legal relation- 
ship, one does not free himself from all restraining relationship, 
but instantly forms a new relationship with Jesus Christ which 
effectively prevents that abandoned indulgence which the objector 
feared would result from a dissolution of the legal relationship. 
Read again 7 :i-6, and write a paraphrase of vv. 4-6a. 

' 'We serve God in a relationship that is spiritual and vital, and 
not in the old, mechanical relationship, which consisted simply in 
the external reception of the written law" (v. 6b). 

Personal Thought: 

"Bring forth fruit unto God" (7 :4). 

The product which our lives are to yield to God is love. He 
needs a larger store of love in the world, and our lives are to yield 
an ever increasing out-put. 

171 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 23: IN MACEDONIA AND ACHAIA: THE LETTER TO 
THE ROMANS (CONTINUED) 



Third Day: § 52 (2). The Letter to the Romans (continued) 

1. The third sub-division of chaps. 6-8 is 7:7-12. This paragraph 
and the next, w. 13-25, are parenthetical. Since Paul holds 
that God means men to abandon law as a means of righteousness 
(v. 6), he must explain why God ever gave the law. This he 
does in answer to the supposed objection, ' 'By connecting God's 
holy law so constantly with the sins of men (7:5), do you not 
really represent it to be sinful?" Read vv. 7-12 and state what 
they represent to be the function of the law. Does the 'T' 
show this to have been Paul's own experience? Was it before or 
after conversion? 

2. "I had not understood, or- recognized, my sin (v. 7). When 
the commandment against coveting gave my covetous disposition 
a chance to express itself, my sinful disposition instantly utilized 
the occasion. Before that time it had been in a dead, inactive 
state (v. 8). I was alive apart from the law once, not in the 
sense of being sinless, but in that my sinful disposition had not 
yet expressed itself in those overt acts for which I knew death to 
be the threatened penalty" (v. 9). (A reference to some period 
of self-satisfaction before the sense of sin was aroused?) "So 
the commandment which tells how by perfect obedience to gain 
life, simply resulted in my death (v. 10). Sin (personified) taking 
advantage of the fact that penalty was attached to law, and 
deceitfully making me insensible to the fact, as in the case of our 
first parents (cf. Gen. 3:1-6), brought me under the law's 
penalty" (v. 11). 

In general, then, Paul's reply to the objector (v. 7) is : ' 'No! 
The law simply reveals sin in me, and is itself pure and good " 
Read vv. 7-12 again, and note questions. 

3. Take a preliminary survey of 7:13-25, noting (1) the objection 
and (2) Paul's reply. 

Personal Thought: 

God's salvation is not superficial but thorough. He is not a 
physician who is content to leave the seeds of fatal disease in the 
system so long as their presence is not conspicuous. He uses 
devices to bring all the evil there is in us duly to light, in order 
that He may rid us of it. 

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STUDIES IN THE ACTS AND EPISTLES 



STUDY 23: IN MACEDONIA AND ACHAIA: THE LETTER TO 
THE ROMANS (CONTINUED) 



Fourth Day: § 52 (2). The Letter to the Romans (continued) 

1 The fourth sub-division of chaps. 6-8 is 7 : 13-2 5. 

Compare the following summary with the result of your prelimi- 
nary survey yesterday. "You may regard the law as in itself 
good (cf. v. 12), but at least you represent it as something that 
harms men, which even produces their death, do you not?" "No, 
indeed! Sin, my own sin, is the cause of my ruin. My own 
better nature bears clear testimony to the intrinsic goodness of 
the law, but sin it is, that, taking advantage of the penalty pro- 
nounced by the law upon transgression, brought me under that 
penalty." 

Read the paragraph, noting the sentences that sustain this 
summary. 

2. While it is the main purpose of the paragraph to deny that Paul 
had represented the law to be a harmful institution, the paragraph 
serves another purpose no less important to the general thought. 
It shows the absolute impotence of the law, even under the most 
favorable circumstances, to secure righteousness. Here is a man 
who recognizes the justice of the law's demands, and makes an 
effort to meet them. But he finds himself entirely unsuccessful. 
The good purposes of the mind, to meet the demands of the 
law, are entirely defeated by the evil impulses of the flesh. 
Constituted as he is, all that the law can do for him is to reduce 
him to despair, from which he is rescued only by Jesus Christ 
and the attainment of/azV^-righteousness (vv. 24, 25). The law 
serves to make a man appreciate faith-righteousness, a point more 
distinctly made in § 47 (2), 3 123-4 7. 

3. This conflict ending in despair occurs before the soul believes on 
Jesus Christ, for after that, the dominion of sin is broken (6:14; 
8 :2), and the soul experiences joy and peace (5 : iff). The faith- 
righteous man may have occasional experiences in which he 
realizes the deplorable state into which he would come if it were 
not for the divine re-enforcement which his spiritual nature has 
experienced, but his normal state is one of victory, and not that 
of despair depicted in the present paragraph. 

4. Compare the following paraphrase with the text : 

"The fact that sin took advantage of so good a thing as the law 
to ruin me shows its exceeding sinfulness (v. 13). The law is 

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STUDY 23: IN MACEDONIA AND ACHAIA: THE LETTER TO 
THE ROMANS (CONTINUED) 



Fourth Day: § 52 (2). The Letter to the Romans (continued) 

spiritual and therefore good, that is, it appeals to the spiritual 
part of man which does not approve of sin. Its impotence to 
produce righteousness is due to the fact that our spiritual nature 
does not control us, but rather the fleshly nature that is the seat 
of sin. This dominant fleshly nature brings into bondage to sin 
(v. 14). In this bondage I am like a slave carrying out the com- 
mands of his master without knowing their significance. What 
I am doing I do not know. What my mind condemns as 
wrong, that I, bidden by sin, do like an unreasoning slave 
(v. 15). The fact that my better self approves the law, is proof 
that I do not, as you feared, think it to be a sinful agency (v. 16, 
cf. v. 7). The wrong that I do is done against the protest of my 
better nature, and may be said, therefore, to be the work of 
the sin in my flesh, and not of my real self" (vv. 18-23). 
The "I", the "mind", and the "inward man" are designations 
of that within the man that desires to do right. The "flesh" and 
"members", are designations of that part of man in which evil 
passions reside. That this personification of sin is somewhat 
figurative and does not exculpate the man himself, is evident 
from 1:20 and 2:1. Verses 24-25a constitute a parenthesis, 
while 25b concludes the paragraph. 

Verse 24 is the despairing cry of the aspiring part of a man, held 
fast by that part of him that yields willingly to sin. ■ 'Who shall 
deliver me from the grip of this sin-enslaved, death-doomed body?" 
The deliverer, whose name is so welcome that it must be hurried 
in before the logical time, is Jesus Christ, our Lord, through 
whom faith-righteousness becomes feasible. 
Read 7:7-25 again, and note questions. 

Personal Thought: 

"Who shall deliver me" (v. 24). 

Do you have some growing sense of being rescued? Do you think 
of Jesus Christ as your Saviour? There are unrealized possibili- 
ties of evil in the mysterious depths of our being from which no 
©ther can save us. 



174 



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STUDY 23: IN MACEDONIA AND ACHAIA: THE LETTER TO 
THE ROMANS (CONTINUED) 



Fifth Day: § 52 (2). The Letter to the Romans (continued) 

1. The fifth sub-division of chaps. 6-8 is 8:1-30. The influence 
of the Holy Spirit in the life of the faith-righteous man puri- 
fying and preparing him for glory. 

The parenthetical discussion of the law in 7 7-25 is now ended, 
and Paul resumes the subject of chaps. 6-8, which was what? 
By way of preliminary survey read 8 :i-3o, seeing how the above 
caption is justified, and bearing in mind the following suggestions : 
(1) Record everything that the Spirit of God is said to do in con- 
nection with the life of the faith-righteous man. (2) It is diffi- 
cult to tell whether in a given case of its occurrence the word 
spirit refers to the human spirit or the divine Spirit. The trans- 
lators indicate their opinion by the use of the capital letter. Note 
whether you disagree with them in any case. (3) Without tak- 
ing time for careful analysis, see whether you can not readily 
characterize each of the following paragraphs, w. 1-2, 3-9, 
10-11, 12-13, 14-17, 18-30. 

2. The first paragraph is vv. 1, 2. The man is nozv freed from 
the condem7iation his previous sin had necessitated. 

The first great fact in the life of the faith-righteous man is that 
the degrading service of the "mind" to the law of sin — so bitterly 
lamented in 7 123 — is now ended (v. 2b), and with it the conse- 
quent condemnation (v. 1). The liberating agency is named in 
v. 2a as the "law", or control, of the Holy Spirit that is now 
being enforced in the soul to the displacement of the control of 
sin. There is a new administration! Why is it called the 
"Spirit of Ufe % \ and what is the meaning of "in Christ Jesus"? 

Personal Thought: 

"The law of the Spirit of life in Christ Jesus made me free" (v. 2). 
The better self is now freed from that which prevents its develop- 
ment. There is no high aspiration experienced by you in your 
best moments, the realization of which in due time is not now 
perfectly feasible ! 
"My path to life is free." 



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STUDY 23: IN MACEDONIA AND ACHAIA: THE LETTER TO 
THE ROMANS (CONTINUED) 



Sixth Day; § 52 (2). The Letter to the Romans (continued) 

The second paragraph in 8 :i-30 is w. 3-9. The Holy Spirit so 
re-enforces the better self as to free it from bondage to sin 
(7:22, 23), and to e7iable it to lead a righteous life. 
Read the paragraph carefully. 

The law could only stand over against this captive personality, 
and command it not to sin. What was it that "the law could 
not do" (v. 3), and why could it not do it? "Condemned sin in 
the flesh" (v. 3), that is, "condemned it to be deprived of its 
dominion." 

Because the Holy Spirit enables the spiritual part of a man to 
enforce its desires, what the law so ineffectively aimed at, is 
secured (v. 4). What was the purpose of "the ordinance of the 
law"? (Cf. 13:8, 9). On Paul's conception of the "flesh" and 
"spirit" cf. §47 (2), 5 :i6-24. The "mind of the flesh" (v. 6), is 
the thought or life dominated by the flesh. It is essentially selfish 
and so diametrically opposed to God and His law (v. 7) whose 
great demand is unselfish love. Its effect is "death" (v. 6), 
which in Paul's usage is an experience that affects the whole of a 
man, both spirit and body. As it affects spirit it means a ruin- 
ous alienation from God, and as it affects the body it is that 
physical dissolution commonly called death, without hope of 
another body. 

What is it to be "in the flesh" and "in the spirit" (v. 9)? 
Read the paragraph carefully again, and note questions. 

Personal Thought: 

"The Spirit of God dwelleth in you" (v. 9). 

Since we are made in the image of God, there is a part of us that 
is spirit, and so capable of meeting with the corresponding part 
of God, namely, God's Spirit. Take time to become conscious 
of this meeting. 

'Speak to Him, thou, for He hears, 

And Spirit with Spirit can meet, 
Closer is He than breathing, 

And nearer than hands and feet. " 



176 



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STUDY 23: IN MACEDONIA AND ACHAIA: THE LETTER TO 
THE ROMANS (CONTINUED) 



Seventh Day: § 52 (2). The Letter to the Romans (continued) 

1. The thira paragraph in 8:1-30 is vv. 10, 11. The Holy Spirit 
not only overcomes death in the faith-righteous man's soul, 
but also practically overcomes death in his body, for He will 
resurrect the body. Read the verses. 

The alienation of the soul from God which constitutes the 
soul's death is already overcome. The body is still death-smit- 
ten because of sin, but it will live in the resurrection, and so all 
the effect of sin be overcome. What condition must be fulfilled 
in order that the Holy Spirit may do this? 

2. The fourth paragraph is vv. 12,13. Parenthetical exhortation 
to utilize the re-enforcement of the Spirit in overcoming the 
flesh. Read the verses. To "mortify", or ' 'put to death" the 
deeds of the body, is to stop doing the selfish things the flesh 
inclines to do. 

3. The fifth paragraph is vv. 14-17. The Spirit also assures us 
that we are sons of God. 

Read the paragraph. 

What is it to be ,4 led by the Spirit"? Just what does being a 
"son of God" mean to your mind? 

What is the force of "For" in v. 15? That is, what is the con- 
nection between fearlessness and being sons of God? "Fear" of 
whom or what? 

How does He bear this witness (v. 16)? 

What of God's do we inherit (v. 17)? What is a "joint-heir"? 
What did the word "glorified" mean to Paul? In answering this 
question remember that life, in Pauline usage, is an experience in 
which both spirit and body share (cf. vv. 10, 11). Consider 
also the extent to which Paul's conception of Jesus and His 
"glory" had been shaped by the interview with Him (§ 19). 
Read vv. 10-17 again. 

Personal Thought: 

"Joint-heirs with Christ" (v. 17). 

Think of the love of God for His Son, Jesus Christ, of all that 
He has done and will do for and through His Son. Then think 
of yourself as joined to Jesus Christ in the reception of all this. 

177 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 24: IN MACEDONIA AND ACHAIA: THE LETTER TO 
THE ROMANS (CONTINUED) 



First Day: § 52 (2). The Letter to the Romans (continued) 

1. The sixth paragraph in 8 n-30 is vv. 18-30. The Spirit assures 
ms that we, as sons of God, shall be glorified with Christ's glory. 
Read the paragraph and see how it warrants this title. 

In vv. 18-22 nature is personified and represented as longing for 
its share in the glorious immunity from death awaiting the sons 
of God. It will then be a suitable environment for the glorified 
sons of God. Cf. Gen. 3 :i7-iq; Isaiah 35 :i, 2, 7:65:17-25. 
What is meant by "the revealing of the sons of God" (v. 19)? 
Meaning of "subjected to vanity" (v. 20)? By whom subjected? 
What is the "bondage of corruption" (v. 21)? 
"Firstfruits" of what, and what constitutes the firstfruits (v. 23)? 
"Hope" of what (v. 24). 

2. "Even the natural world longs for and will share the glorious 
form of existence to be assumed (cf. vv. 11, 17) by the faith- 
righteous sons of God (v. 19). It does not contentedly endure 
its present subjection to the universal law of decay and death 
("vanity") under which God has placed it (v. 20), and God does 
not intend such subjection to be permanent, but expects to deliver 
nature from decay and death just as He will His sons (v. 21). 
We sons of God who already possess the first-fruits of glory, 
namely, the Holy Spirit, in our hearts, are eagerly longing for 
the rest of the glorification which will consist in the bestowal 
upon us of glorious deathless bodies (v. 23; cf. § 50 (5), 15 :5o- 
53). It was by a faith that looked hopefully forward to deathless 
glory in the messianic kingdom of God that we were saved" 
(vv. 24, 25). 

3. The Spirit, our "first-fruits" of glory (v. 23), also helps our 
weakness while we wait (v. 26). Whose, and in view of what, 
are the "groanings" (cf. v. 23)? Why unutterable? Why is it 
unnecessary that they should be uttered (v. 27)? 

Read vv. 18-27, and note questions. 

Personal Thought: 

"We know not how to pray as we ought" (v. 26). 
Do you watch for the Spirit to suggest subjects of prayer? He 
knows the things that God waits to do in answer to prayer, and 
in this, as well as in other things, we may be "led by the Spirit" 
(v. 14). 

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STUDY 24: IN MACEDONIA AND ACHAIA: THE LETTER TO 
THE ROMANS (CONTINUED) 



Second Day: § 52 (2). The Letter to the Romans (continued) 

1. Continuing the study of vv. 18-30, read v. 28. While we do 
not know how to pray as we ought (v. 26), one thing we do 
know. The "good" for which He works is here our glorification 
in the messianic kingdom. 

Read vv. 29, 30. Notice that Paul's main thought here is the 
certain glorification of the faith-righteous. The fact that God 
took the preliminary steps ages ago is guarantee that He will 
work in all ways (v. 28) without wearying until the final result is 
achieved. Note the different steps in the process. "He deter- 
mined ages ago to give us glorious characters and bodies like His 
Son's so that His Son, first-born in rank and first in the assump- 
tion of the glorified body, might be attended by a great host of 
brothers" (v. 29). 

When did the invitation ("call") reach us? 

The glorification is so certain that it may be spoken of as already 
accomplished ("glorified" v. 30). 

The case of those that do not believe in Jesus is not here under 
discussion. 

2. The sixth sub-division of chaps. 6-8 is 8 131-39, a second climax, 
the first being chap. 5. Since God has loved us enough to give 
us His Son, He will surely glorify the faith-righteous, and there 
is no pcnver that can defeat His loving purpose. 

Read the verses a number of times, remembering the preceding 
panorama of sin, faith, forgiveness, righteousness, and glory in 
chaps. 1-8. 

Verse 36 is an amplification (Ps. 44:22) of "sword" (v. 35). 
"Even though we be in constant danger of death like sheep 
standing in the slaughter-pen awaiting the knife." 

Personal Thought: 

"Them He also glorified" (v. 30). 

A glorified person, a member of the glorious company of Christ's 
brothers, will be able to look back down the steep ascent up 
which he has come, and perhaps even see himself in the slime 
(1 :26-32) out of which God took him. .(Cf. § 50 (5), 6:9-na.) 
Nothing less than a gospel that is • 'the power of God unto sal- 
vation" (1:16) could do this! 

.179 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 24: IN MACEDONIA AND ACHAIA: THE LETTER TO 
THE ROMANS (CONTINUED) 



Third Day: § 52 (2). The Letter to the Romans (continued) 

i- The third great division of the letter is chaps. 9-1 1. Discussion 
of the attitude of the Jews as a nation toward the messiahship 
of Jesus and faith-righteousness. 

Paul discussed this question because of his own interest in it ; 
because the rejection of Jesus' messiahship by the mass of his 
own countrymen was an objection to Paul's gospel ; and because, 
in the minds of some, God's rejection of the nation consequent 
upon its hostility to Jesus, seemed a perplexingly inconsistent 
failure to keep His promises of national blessedness. 
The first sub-division is 9:1-29. The fact that the Jews as a 
nation are rejecting the Messiah has not surprised and defeated 
God's expectation, but has rather fulfilled it. 
Read 9:1-29 rapidly, noting especially v. 6, which states the 
theme, and vv. 27-29, which return to the theme after the long 
parenthesis in vv. 14-26. 

2. Now take it up in detail. Read vv. 1-5 and state their thought 
in a single sentence. Is v. 3 to be taken literally, or simply as 
an expression of strong feeling? "Adoption" (v. 3) as God's 
people in the past; the shechinah "glory" (Ex. 40:34, 35); the 
"covenants" (Ex. 24:8; Jer. 31:31); the temple "service"; the 
"promises" of the messianic kingdom. It is questionable 
whether Paul calls Christ God, or whether "God blessed forever" 
is an interjected doxology (v. 5). 

3. The second paragraph is w. 6-13. "The word of God which 
Promised messianic blessings to His people has not failed, 
because the mass of the nation just at present is rejecting the 
Messiah a?id faith-righteousness, for it has always been God 's 
Policy to prepare the world for messianic salvation by a process 
of selection. This process was employed in separating Abra- 
ham's flesh-seed, Esau, from his promise-born seed, Isaac. It 
was employed again in Isaac's family, and is evidently being now 
employed." Read the verses in the light of this general para- 
phrase, noting (1) that this selection of Jacob did not necessitate 
the loss of the soul of Esau or of any of his Edomite descend- 
ants, although it did deprive them of the peculiarly favorable 
opportunity for personal salvation enjoyed by the Jews ; (2) that 
it is not denied that God had a good reason for His selection of 
Jacob rather than Esau, although it was no special excellence in 

180 



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STUDY 24: IN MACEDONIA AND ACHAIA: THE LETTER TO 
THE ROMANS (CONTINUED) 



Third Day: § 52 (2). The Letter to the Romans (continued) 

Jacob that constituted that reason ; (3) that, as we know from the 
whole trend of chaps. 1-8, God was working by this process of 
strange selections, ultimately to bring salvation most effectively 
to the whole world. Verse 13 of course refers to the two peo- 
ples (cf. Mai. 1:1-5), an d is a strong oriental way of saying that 
God chose the descendants of Jacob to be His people, and to 
enjoy the blessings of that relationship, but decided not to admit 
the Edomites to that relationship (for a time). 

4. The third paragraph is vv. 14-26. Take a preliminary survey 
of the paragraph, which is a parenthetical statement of two objec- 
tions to this policy of preparing the world for messianic salvation 
by a process of selection. (1) w. 14-18. "It attributes unright- 
eousness to God to represent Him as making such selections." 
"No, indeed! The Scripture itself represents Him as saying that 
He will act this way, and in the case of Pharaoh we see Him 
doing so." (2) Vv. 19-26. "It is unjust for Him to find fault 
with those who are not selected to be recipients of His special 
favor." "No, for no man has a right to accuse God of injustice. 
His character is such as to put Him above suspicion and criticism. " 
Paul's general position upon the subject considered in this paren- 
thesis may perhaps be stated as follows : ( 1 ) Every man has so 
good an opportunity to do right, that if he is lost it is solely his 
own fault (1 120; 2:1). (2) God desires the salvation of every 
man (§69, 2 14). (3) God is responsible for an order of things 
in which special saving influences are granted to some men that 
do not come to others (9:15, etc.). (4) We are sure that God 
has good and wise reasons for this arrangement, though we may 
not know what they are, and that the arrangement ultimately 
conduces to the salvation of the world (11 132, 33). 

Personal Thought: 

"Endured with much long-suffering" (v. 22). We may be sure 
that these words characterize the long intercourse of God with 
men, however much there may be that we do not understand 
about His ways of dealing with them. 



181 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 24: IN MACEDONIA AND ACHAIA: THE LETTER TO 
THE ROMANS (CONTINUED) 



Fourth Day: § 52 (2). The Letter to the Romans (continued) 

1 . The following paraphrase may throw some light on these difficult 
points: "Though one exert himself as violently as a runner in 
the race, as so many Jews are doing today (cf. 10:2), he cannot 
earn messianic salvation. It must come as a gift — faith counted 
righteousness — from the pitying God (v. 16). That He does 
select some to be special objects of His mercy is made evident in 
scripture by the statement that God made Pharaoh appear in his- 
tory, not with the purpose of showing mercy, but of making all 
the earth see His power to overthrow a mighty sinner and deliver 
those whom he was oppressing (v. 17). So we see God does 
select some to be objects of His mercy, while others He leaves 
to the hardening influence of their sins — hardens them in punish- 
ment for their sins, so to speak — just as He did Pharaoh" (v. 18). 
"God has absolute wisdom and love, and knows what it is best 
to do with every creature (vv. 21, 22). But let us recognize the 
fact that, although He saw the propriety of visiting His wrath 
upon these sinners who so richly deserved it, still He mercifully 
stayed His hand, and instead of destroying them at once, bore 
patiently with the great wrath-vessels like Pharaoh, whose sins 
fitted them for destruction, in order that there might be a long 
period in which He could show the riches of His glory toward 
the mercy-vessels, that is, His people that He was preparing for 
glory. I mean not simply those whom He called out of Egypt 
through Moses, but all of us of the present day, Gentiles as well 
as Jews, that have faith" (vv. 22-24). 

2. The fourth paragraph is vv. 27-29. Isaiah twice prophesies that 
only a remnant will be saved, so the prese7it attitude of the Jews 
to the Messiah is no defeat of God's word. (Cf. v. 6.) Read 
vv. 27-29. 

3. The second sub-division of chaps. 9-1 1 is 9:30-10:21. The fatal 
mistake of the Jews is that they have wickedly persisted i7i seek- 
ing law-rig hteous7iess instead of faith-righteousness. 

The first paragraph is 9 :3o-io :$. Read the paragraph and state 
its thought in a single sentence. The "stone of stumbling" is 
Jesus and His demand for faith-righteousness. In what sense is 
Christ the "end of the law" (v. 4)? 

4. The second paragraph is vv. 6-1 1. Faith-righteousness, though 
very different from law-righteousness, is perfectly simple, and 

182 



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STUDY 24: IN MACEDONIA AND ACHAIA: THE LETTER TO 
THE ROMANS (CONTINUED) 



Eourth Day: § 52 (2). The Letter to the Romans (continued) 

we may say of it, as Moses said of the law, that it is so easily 
understood as to make the failure to have it inexcusable. 
Read the paragraph and compare the description of the law in 
Deut. 30:11-16. Note the approach to a definition of faith- 
righteous in vv. 9, 10. It is recognizing Jesus to be a Risen 
Jesus and accepting Hinras a Lord Jesus, with a heartiness that 
must express itself in words, so completing the act of faith and 
resulting in salvation. 

5. The third paragraph is vv. 12, 13. There is no distinction 
between Jew and Gentile. Read the paragraph. 
What is the emphatic word in the quotation from Joel 2 132 (v. 13)? 
The fourth paragraph is vv. 14-18. // cannot be said in excuse 
of the Jews that their failure to believe is because they have not 
heard. Read the paragraph. 

"They ought to feel the same delight at the approach of gospel 
messengers that Isaiah did" (v. 15). Verse 16 is parenthetical. 
("However, you remember that in Isaiah's day very few received 
the glad tidings"). "The Jews have heard, for the proclamation 
has been so general that we may apply to it the language of Ps. 
19 :4 describing the proclamation of God's glory by the elements" 
(v. 18). 

The fifth paragraph is vv. 1 9-2 1 . The Jews are further with- 
out excuse, because they were amply warned by the prophets that 
they were in danger of being displaced by Gentiles. Read the 
paragraph and then the whole of 9:30-10:20, noting questions. 

Personal Thought: 

"The word is nigh thee" (v. 8). 

Each moment is a fresh opportunity for your unsaved friend to 
commit himself to an eternity with Jesus as Lord. Accustom 
yourself to thinking of the feasibility of his becoming a Christian 
any moment, and your prayer for him may be more expectant. 



183 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 24: IN MACEDONIA AND ACHAIA: THE LETTER TO 
THE ROMANS (CONTINUED) 



Fifth Day: § 52 (2). The Letter to the Romans (continued) 

1. The third sub-division of chaps. 9-1 1 is 11 u-32. This defection 
of the fews is only temporary. Eventually, after the fulness of 
the Gentiles has been brought in, the Jewish nation will be saved. 
Read 11 n-32 rapidly, seeing how it justifies this title. 

The first paragraph is vv. 1-6. Read the paragraph and state 
its thought in a single sentence. 

How does v. ib prove that God has not cast off the Jews? How 
is the present situation like that in Elijah's time (1 Kings 19 :g- 18), 
and how does it prove that God has not rejected the Jews? What 
is the force of v. 6? 

2. The second paragraph is w. 7-10. The situation is this: A 
few of us have been mercifully saved, but the mass of the nation 
has been punished for its sin, by being brought into the state 
described by Isaiah and David. 

Read the paragraph. In the time of their fancied security, when 
feasting, they will be trapped by the enemy (v. 9). 

3. The third paragraph is vv. 11, 12. But the mass of the nation 
has not been brought into this state that it may forever fall 
away from God. We can see reasons why this temporary lapse 
has been allowed. 

Read the paragraph, and state the three reasons mentioned before 

reading further here. 

(1) Gentiles now feel Christianity to be their own. It is a world 

religion and no longer a provincial Jewish institution as it might 

have been had the Jews as a nation embraced it. (2) When the 

Jews see among the Gentiles the advantages of that which was 

first theirs, they will feel a jealous desire to enjoy its advantages 

themselves. (3) Their final acceptance of it will open a new era 

of blessing for the world. 

Read vv. 1-12 again and note questions. 

Personal Thought: 

There are yet to be great developments in God's plan for the 
spiritual enrichment of men, some of which we may live to see. 
Are you noting the progress of His kingdom in the reports from 
mission lands? 

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STUDIES IN THE ACTS AND EPISTLES 



STUDY 24: IN MACEDONIA AND ACHAIA: THE LETTER TO 
THE ROMANS (CONTINUED) 



Sixth Day: § 52 (2). The Letter to the Romans (continued) 

1. The fourth paragraph is vv. 13-32. This explanation of the 
present fewish apostasy, together with the prediction of their 
restoration, ought to keep the Gentiles from being conceited. 
Read the paragraph, carefully noting how it justifies this title. 

In talking so much about the Jews, he may seem to have forgot- 
ten that the majority of his readers are Gentiles (v. 13). 
How does Paul hope to gratify his patriotic ambition to benefit 
his nation by exercising his Gentile apostleship (v. 14)? 
When the Jews "finally accept the gospel it will result in a general 
giving of life to the spiritually dead world, or (Sanday) it will be 
followed by the resurrection from the dead which ushers in the 
messianic kingdom (v. 15). 

What is the figure in v. 16a, that is, "lump" of what? Cf. Num. 
15:19-21. The patriarchs represent the "firstfruits". God 
would not have accepted them if He had seen that the whole 
mass of the people was so foul as to be cast away forever. 
In v. 1 6b what do the root and branches respectively represent? 
What is the figure in vv. 17-24? State the thought in a single 
sentence. 

2. Why were the Gentile Christians in danger of being conceited 
(v. 25a), and how does the statement in vv. 25D-27 tend to take 
away conceit? 

"In their present attitude toward the gospel they appear as ene- 
mies of God, in order that the blessings of the gospel may come 
more effectively to you Gentiles ; but in the light of God's eternal 
purpose concerning them they are beloved of Him for the sake of 
the fathers (v. 28). For the gifts and invitations given by God 
to the fathers will never be repented of or withdrawn" (v. 29). 
"God, taking as an occasion the disobedience of the Jews, has 
made the gospel a Gentile possession" (v. 30b). Meaning of v. 
31? Cf. v. 11. 
Read again 11:1-32 and note questions. 

Personal Thought: 

"That He might have mercy upon all" (v. 32). 
Humanity has been like a blind, deaf, dumb, spiteful child, insen- 
sible to the unwearying love of its Father. God has been work- 
ing through the centuries to awaken some sense of His merciful 
love, and He will ultimately succeed. 

185 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 24; IN MACEDONIA AND ACHAIA: THE LETTER TO 
THE ROMANS (CONTINUED) 



Seventh Day: § 52 (2). The Letter to the Romans (continued) 

1. The fourth sub-division of chaps. 9-1 1 is 11:33-36, the third 
climax of the epistle. Glory to God for His incomparable pla7i 
of world salvation. 

Read 11 :33-36. 

What attributes of God does Paul emphasize in these verses? 
What features of the plan of salvation, as outlined in the letter, 
do you suppose to have most impressed Paul? 

2. Take now a bird's-eye-view of chaps. 1-11, tracing their general 
thought. You will do this best by looking at the subjects of the 
main divisions, namely, 1:16,17; 1 :i8-5 :2i ; 6-8 ; 9-11. If you 
do not remember the themes of these main divisions you will find 
them in Study 21, fourth and fifth day; Study 23, first day; 
Study 24, third day. Indicate these themes by significant 
catch words at the beginning of each division in the margin of 
your Bible or of the text in Burton. 

Now look up the titles of the sub-divisions (not the paragraphs) 
in the daily studies, and read them in order, without stopping 
now to write them, so as to get the sweep of the letter's thought 
before your mind at one view. As you read the titles of these 
sub-divisions in the Studies let your eye follow their limits in the 
epistle itself. 
These sub-divisions are as follows : 

I. II. III. 

1:18 6:1-14 9:1-29 

1:19-32 6:15-7:6 9:30-10:21 

2:1-3:20 7:7-12 11:1-32 

3:21-31 7:13-25 n:33-36 

4: 8:1-30 

5: 8:31-39 

3. Indicate this analysis by catch words upon the margin of your 
Bible or of the text in Burton. 

Personal Thought: 

"To Him be the glory forever" (v. 36). 

Think for a few silent moments of God loving without beginning 

or end of days, and glorify Him in your heart. 

186 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 25: IN MACEDONIA AND ACHAIA: THE LETTER TO 
THE ROMANS (CONTINUED) 



First Day: § 52 (2). The Letter to the Romans (continued) 

1. The second part of the letter is chaps. 12-16 and contains prac- 
tical directions regarding the life to be lived by the faith-righteous 
man. Its first division is a brief general introductory statement, 
12:1, 2. The mind re-enforced by the Holy Spirit is exhorted 
to make an offering of the body to God, and to conform the 
whole life to the good will of God. 

Read the verses. 

The "body" which was once the invincible stronghold of sin 
(cf. 7 123,24) is now itself to be laid on God's altar as a holy sacri- 
fice! This is a spiritual (footnote) religious "service" as con- 
trasted with the formal ceremonial "service" of the temple 
sacrifices. 

What is the force of "therefore" (v. 1)? In what way have the 
"mercies of God" been shown in the preceding discussion? 
In what sense is the body a "sacrifice"? 

This "age" or "world" (v. 2) is contrasted with the coming age 
of God's kingdom. Exactly what is it to be "fashioned accord- 
ing to this age"? 
What is it to have the mind renewed? 

2. The second division is 12:3-8. Such spiritual gifts as God 
grants are to be humbly and faithfully exercised. In this life of 
sacrificial service they are not to have so high an opinion of 
themselves as to strain after higher gifts than have been granted. 
Read the verses and cf. § 50 (5), chap. 12. 

With "through the grace that was given me" (v. 3) cf. 1 .5. 

"Measure of faith" (v. 3) is possibly measure of power and 

opportunity assigned in view of faith. 

On "prophecy" cf. note in Study 8, fourth day. 

The "ministry" is probably to the poor or sick. 

Read again 12 :3-8 and note questions. 

Personal Thought: 

"Present your bodies a living sacrifice, holy, acceptable to God" 
(v. 1). 

Are you giving such care to your body as a holy sacrifice to God 
ought to receive? Are you using it as something that belongs to 
God, through which He may make visible expression of His love? 

187 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 25: IN MACEDONIA AND ACHAIA: THE LETTER TO 
THE ROMANS (CONTINUED) 



Second Day: § 52 (2). The Letter to the Romans (continued) 

1. The third division is 12 19-21 . The spirit and life of the faith- 
righteous man minutely described. 

This is Paul's pen picture of a disciple, and each phrase adds a 
significant line to the portrait. 

Read vv. 9-21 very slowly, noting the following suggestions and 
letting your imagination illustrate each phrase by a concrete case. 
What would be a case of love with "hypocrisy" (v. 9)? 
Note the forcible words "abhor" and "cleave". Is there any 
form of evil with which you are becoming pleasantly familiar? 
"Diligence" (v. 11) in what? Meaning of "fervent" (v. 11)? 
"Hope" of what (v. 12)? 

What is the meaning of the word "bless" (v. 14)? 
What would be an instance of persecution? 

"Condescend to things that are lowly" (v. 16), that is, "Do the 
commonplace things you can do, without waiting for conspicuous 
forms of service." 

Is there any man with whom you are not at peace (v. 1 8) ? 
With v. 20 cf. Proverbs 25 121, 22. "Punish him with kindness. 
Your kindness will cause him to feel 'burning pangs of shame. 

Personal Thought: 

"Abhor that which is evil" (v. 9). 

One may come to enjoy playing with temptation. He has no 
intention of yielding but he likes to be near the temptation and 
feel its power. He no longer has the clear view of the moral 
ruin resulting from sin, that makes it seem to him the repulsive 
thing it is. 



188 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 25: IN MACEDONIA AND ACHAIA: TEE LETTER TO 
THE ROMANS (CONTINUED) 



Third Day: § 52 (2). The Letter to the Romans (continued) 

1. The fourth division is 13:1-7. Respect and obedience are to be 
rendered to civil authorities. 

There must have been always danger that fanatical persons would 

see in their allegiance to Jesus an exemption from allegiance to 

all civil authorities. Perhaps also such expulsions of the Jews 

from Rome as that mentioned in §46 (1), v. 2, tended to make 

the Jewish element in the Roman church rebellious against civil 

rule. 

Read vv. 1-7 and state the reason why Christians should obey 

the civil authorities. 

"Tribute" (v. 6) is the money paid by a subject nation ; "custom" 

that paid by individuals for support of the government. 

2. The fifth division is 13 :8- 10. All obligations to fellowmen are 
summed up in the law of love. 

Read w. 8-10 and cf. 3:51. 

3. The sixth division is 13:11-14. Such conduct is especially 
desirable in view of the Lord's return. 

Read vv. 11- 14, noting the figure of the awaking soldier in w. 

11, 12. 

By "salvation" Paul means here the believer's entrance into the 

glorified state that is to be introduced by the Lord's return. 

What, then, is represented by "night" and "day" (v. 12)? 

The figure of putting on armor continues in v. 14. It is our 

intimacy with Jesus that protects us from the attacks of evil. 

We still carry the "flesh" whose lusts constitute our temptation, 

but the influence of the spiritual presence of Jesus enables us to 

resist them. We are able to deny to these lusts an opportunity 

for their gratification, and to enforce the denial. 

The time of the return of Jesus was a matter regarding which the 

apostles were purposely left in uncertainty (cf. §1, v. 7). 

Personal Thought: 

"Thou shalt love thy neighbor as thyself" (v. 9). 
It makes thought more concrete to regard Christianity sometimes 
as a neighborhood matter. God has set men in relationships to 
each other that they cannot destroy and must not ignore. In a 
sense it may be said as here that all He asks of men is that they 
shall feel toward, and treat, their neighbors in a certain way, and 
that then they shall regard the world as their neighborhood. 

189 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 25: IN MACEDONIA AND ACHAIA: THE LETTER TO 
THE ROMANS (CONTINUED) 



Fourth Day: § 52 (2). The Letter to the Romans (continued) 

1. The seventh division is 14:1-15:13. The relation betweeii spirit- 
ually weak and strong brethren is to be determined by mutual 
love. 

Read 14:1-15:13, and ascertain (1) the three points regarding 
which there had been, or was likely to be, discussion in the Roman 
church ; and (2) exactly what positions would be taken by the 
two contending parties in each case. 

2 Read w. 1-12 and state the principle laid down in them regarding 
the treatment to be accorded each other by strong and weak. 
Instead of "doubtful disputations" (v. 1), we might read "judg- 
ments upon thoughts", the meaning of which is made evident in 
v. 3. The person whose faith is not sufficiently enlightened to 
enable him to see the harmlessness of certain actions is to be 
received into the church, but must not find there strong and weak 
brothers censoriously criticising each other. 

The reason some confined themselves to a vegetable diet (v. 2), 
was probably their fear of unwittingly eating meat that had been 
used in heathen sacrifices. (Cf. § 50 (5), chap. 8.) 
What does each say about the other in v. 3? 
What reason does v. 4a give why one should not pass censorious 
judgment upon his brother's conduct? 

The "days" in v. 5 are days of significance in the Jewish year, 
whose significance is denied by some of the Gentile Christians. 
(Cf. §47(2), 4:10.) 
Be "fully assured" of what (v. 5)? 
Meaning of "unto the Lord he eateth not" (v. 6)? 
Christ has been in the worlds of both dead and living so that the 
inhabitants of both are accountable to Him (v. 9). 
Which brother "judges" and which "sets at nought" (v. 10)? 
Look back over vv. 1-12 and state the two reasons why one 
should not judge his brother. 

Personal Thought: 

"Who art thou that judgest the servant of another?" (v. 4). 
We need to remember that our fellow Christians really are God's 
servants. Then we shall be less likely to attempt to exercise His 
prerogative. 

190 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 25: IN MACEDONIA AND ACHAIA: THE LETTER TO 
THE ROMANS (CONTINUED) 



Fifth Day: § 52 (2). The Letter to the Romans (continued) 

1. Continue the study of 14:1-15:13. The thought of 14:1-12 is 
summed up in v. 13a. In vv. 13D-23 more specific directions are 
given to those of enlightened conscience. Read vv. 13-23 and 
state the principle Paul applies. 

Write a paraphrase of w. 13-19 answering the following questions : 

What is meant by "stumbling block" and "falling" (v. 13)? 

Cf. v. 15. 

What does "persuaded in the Lord Jesus" mean (v. 14)? 

What is the good that is in danger of being evil spoken of (v. 16)? 

Wherein (v. 18)? 

2. "No temple meat or wine has power to contaminate morally, but 
if a man supposing it to have such power nevertheless partakes 
of it, he does wrong (v. 20). The enlightened brother must not 
do that which is harmless for himself, provided his example leads 
his unenlightened brother to do the same thing and thereby stum- 
ble into sin (v. 21). Under such circumstances he must let his 
superior faith and knowledge be a matter between himself and 
God without availing himself of the liberty in conduct he might 
otherwise enjoy. He is a fortunate man who sees clearly that 
there is no harm in such eating and drinking and could approve 
of it without an accusing conscience, if his weak brother were out 
of the question (v. 22). But he who doubts whether it be right 
to partake of such food, and yet does so, shows himself willing to 
run the risk of doing what he thinks may be wrong, and is con- 
demned. Such partaking is inconsistent with his faith-surrender 
to God" (v. 23). Cf. Study 16, second and fourth days, and 
then read vv. 13-23 again, noting questions. 

Personal Thought: 

"The kingdom of God is not eating and drinking" (v. 17). 
The most important fact about us is that we live daily in the 
kingdom of God. Circumstances are important only as they are 
more or less essential to the development of a righteous, peaceful, 
joyful life controlled by the Holy Spirit. Are some things com- 
ing to be essential to your comfort that are not essential to the 
development of this life? 

191 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 25: IN MACEDONIA AND ACHAIA: THE LETTER TO 
THE ROMANS (CONTINUED) 



Sixth Day: § 52 (2). The Letter to the Romans (continued) 

1. Continuing the study of 14:1-15 :i3, read 15:1-3 and state exactly 
what it was in the example of Christ that applied to the present 
situation. What limit is there to be to our effort to "please" our 
neighbors (v. 2)? 

To whom does "thee" (v. 3) refer? 

The quotation cited in v. 3 is valuable in the present emergency, 

for all the Old Testament scriptures afford valuable instruction 

and inspiration (v. 4). 

"Patience" in what, or with whom (v. 4)? 

In what sense is He the "God of patience,' 1 and what is meant by 

"according to Christ Jesus" (v. 5)? 

2. Their sense of gratitude to God for a great common blessing is to 
bind these two discordant parties into one thankful body (v. 6). 

' 'Treat each other as Jesus Christ has treated you, and so make 
God seem glorious in the eyes of men" (v. 7). 
Verse 8 seems to indicate that these differences of opinion regard- 
ing meat, wine and sacred days were such as would naturally 
arise between Jews and Gentiles. Both parties are to receive each 
other (v. 7) for Christ has made provision for both. He came to 
Jews, fulfilling the promises made to them in their scriptures, but 
made equally to the Gentiles (w. 8-12). Dwell for some time on 
v. 13, going over it repeatedly phrase by phrase. 

v Personal Thought: 

"That ye may abound in hope" (v. 13). 

Are you a more hopeful person than you used to be? Do you 
abound m hope, or do you frequently have the blues? Think as 
definitely as possible what it is you are hoping for and what are 
the grounds of your hope. In this way you will increase your 
sense of hope. 



192 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 25: IN MACEDONIA AND ACHAIA: THE LETTER TO 
THE ROMANS (CONTINUED) 



Seventh Day: § 52 (2). The Letter to the Romans (continued) 

1. The eighth division in chaps. 12-16 is 15:14-21. Paul writes 
these practical directions not because the Roman Christians are 
in great need of exhortation, but because as the apostle to the 
Gentiles he may appropriately remind them of what they already 
knozu. Read vv. 14-21. 

Verse 14 may indicate that the questions discussed in 14:1-15 :i 3 
had not yet become prominent in the Roman church, but were 
likely to arise there as they had in other churches. Here as in 
the doctrinal part of the letter Paul may be writing to prevent 
rather than to correct errors. 

What do vv. 15, 16 indicate as to the Jewish or Gentile char- 
acter of a majority of the Roman church? 

The figure in v. 16 is that of a priest making an offering to God. 
Paul is the gospel priest, and the Gentiles purified by the Holy 
Spirit are the offering he brings to God. 

What was Paul's "glorying" (v. 17), or, what features in his 
ministry gave him most deep and permanent satisfaction? 
Meaning of "for the obedience of the Gentiles" (v. 18)? 
Note the significance of the allusion to miracles in v. 18 as prov- 
ing that the miracles recorded in Acts are genuine. 

2. The ninth division is 15:22-33. Paul interests the Roman church 
in his plan for the Spanish mission, and in the purpose of his 
immediate visit to ferusalem. 

Read w. 22-33. 

The Jerusalem church seems from the beginning to have had 

many poor among its members (§10, § 27, § 47 (2), 2 :io). 

What does v. 27 mean? "Sealed the fruit" (v. 28), that is, 

brought the collection to them as an authenticated result of his 

labors among the Gentiles. 

What end did Paul hope to secure by this collection? (v. 31). 

The "disobedient in Judaea" (v. 31) were unconverted Jews, and 

the "saints" were the Christian Jews. 

Personal Thought: 

"To whom no tidings of Him came" (v. 21). 
That there should be good tidings in the world from God to all 
men, and some men not know them, seemed to Paul a pitiftJ 
thing. Does it seem so to you? 

193 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 26: THE LETTER TO THE ROMANS (CONCLUDED); 
THE JOURNEY FROM CORINTH TO JERUSALEM 



First Day: § 52 (2). The Letter to the Romans (continued) 

1 . The tenth division of chaps. 1 2- 1 6 is 1 6 : 1 - 1 6. Personal Greetings, 
Read again in Burton, p. 222 (Note 11), what is said of the vari- 
ous theories regarding chap. 16. A critical discussion of the 
question would be out of place here, and the whole chapter will 
be treated as an integral part of the letter. 

These greetings throw valuable light upon Paul's personal friend- 
ships. Some of these names appear in Roman inscriptions as the 
names of slaves and of members of the imperial household, though 
the inscriptions may not refer to these Christians. 
Read vv. 1-16 rapidly through. 

2. Note on the map the location of Cenchreae (v. 1), the eastern sea- 
port of Corinth. It is not clear what office Phcebe held, she seems 
to have been a woman of some means (v. 2b). 

Aquila and Priscilla were Jews who had lived in Rome, Corinth, 
and Ephesus, and who came originally from Pontus (§46 (1), w. 
i-3 ; § 49» w. 24-26). 

They live in a house large enough to serve as a meeting place for 
a section of the church. Perhaps in Ephesus they had saved 
Paul's life (v. 3). 

Verse 6 seems to indicate that Paul had known by report much of 
the life of the Roman church. 

"Kinsmen" (v. 7) probably means Jews (cf. 9:3). Perhaps they 
may have shared some one of Paul's many unrecorded imprison- 
ments (cf. § 51 (2), 11 123). They were very early converts and 
connected with the apostolic circle. 

"Aristobulus" (v. 10) was perhaps a grandson of Herod the Great, 
who seems to have lived and died in Rome. There were also 
Christians among the slaves of Narcissus (v. 11), who was per- 
haps the well-known Roman freedman of that name. 

Personal Thought: 

"My beloved in the Lord" (v. 8). 

The more close and real our relation to Jesus Christ becomes, the 

more sensible are we of close relationship to our fellow Christians. 

Are you cultivating this sense of relationship to Christ and 

Christians? 

194 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 26; THE LETTER TO THE ROMANS (CONCLUDED); 
THE JOURNEY FROM CORINTH TO JERUSALEM 



Second Day: § 52 (2). The Letter to the Romans (continued) 

1. Continue the study of 16:1-16. 

If Mark's Gospel was written at Rome, this Rufus (v. 13) is very 
likely the one mentioned by Mark as son of him who carried 
Jesus' cross (Mark 15:21). His mother had probably treated 
Paul with motherly care. Those mentioned in vv. 14, 15 seem 
to have constituted communities by themselves. 
In v. 16 Paul seems to speak as apostle to the Gentiles for all the 
Gentile churches (cf. v. 4b). 

2. The eleventh division is 16:17-20. Warning against false 
teachers. Read vv. 1 7-20. 

The character of the teaching is not evident, nor is the extent to 
which it was prevalent in Rome. The teachers professed to be 
Christians but were self-indulgent and perhaps licentious (v. 18). 
Cf. §68 (2), 3:18, written in Rome. 
Verse 20 apparently refers to the coming of Christ in judgment. 

3. The twelfth division is 16:21-23. Greetings from Paul's asso- 
ciates. Read vv. 21-23. 

The last we knew of Timothy was when Paul wrote 2 Corinthi- 
ans (§51 (2), 1:1). The next three are probably Jews. Jason 
is perhaps the prominent Thessalonian (§43, vv. 5-9). Tertius 
is the amanuensis. Gaius is perhaps mentioned in § 50 (5), 1 :i4, 
and appears here as the one in whose house the church meets. 

4. The twelfth division is 16:25-27. Doxology. 

Read the verses slowly and thoughtfully. A "mystery" in Greek 
usage is not something hard to understand, but something con- 
cealed. What is this that lay so long a secret in the mind of 
God? Cf. § 68 (4), 1 :25-27. 

5. Write on the margin of your Bible or the text in Burton such 
catch- words as will indicate the analysis of chaps, 12-16. 

Personal Thought: 

"Him that is able to stablish you" (v. 25). 

Do you really take account of the ability of God? Does He seem 
to you, not a philosophical abstraction or a theological entity, but 
an efficient Personality? Such an one has actually interested 
Himself in making us permanently what we ought to be. 

195 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 26: THE LETTER TO THE ROMANS (CONCLUDED); THE 
JOURNEY FROM CORINTH TO JERUSALEM 



Third Day: § 52 (2). The Letter to the Romans (concluded) 

i. In Study 24, seventh day, it was suggested that you indicate the 
divisions and sub-divisions of chaps. 1-11 in your Bible or in the 
Burton text. If for any reason you did not complete this then, do 
so now, in order that the outline of the entire letter may be evi- 
dent to you in your subsequent readings. In some cases you 
may wish to indicate the paragraphs in the sub-divisions. 

2. Gather up what seem to you to be the most impressive thoughts 
of the entire letter, and write them in your note book. Perhaps 
you will best begin this by going over the letter, noticing the titles 
of its various sections. But, further than this, examine yourself 
carefully to see what thoughts or purposes the study of the letter 
has put into your life, and write them out carefully, ready for 
presentation in class. 

Personal Thought: 

"Through comfort of the scripture? we might have hope" (15 14.). 
Think of the scriptures as a history of the way in which God has 
worked among men through the centuries, to save them from the 
ruin consequent upon selfishness. Let the thought "comfort" 
3 r ou and give you a "great hope of good for men." 



196 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 26: THE LETTER TO THE ROMANS (CONCLUDED); THE 
JOURNEY FROM CORINTH TO JERUSALEM 



Fourth Day: § 53 (1). From Corinth to Troas 
(2). A Sunday in Troas 
(3). From Troas to Miletus 

1. Resume the narrative in Acts by reading §§51 (1), 52 (1), and 
then read § 53 (1). The Greek text is uncertain (see footnotes 8 
and 9). Probably all but the two Asians went with Paul from 
Corinth, the ' 'these" (v. 7) referring to the two Asians, who joined 
the party at Troas whence all went on together to Jerusalem. 
Trace the route on the map and also note the location of the places 
from which these men came. 

They seem to be a representative committee appointed to carry 

the great Gentile collection to the Jerusalem Christians. 

The resumption of the pronoun "we", discontinued after §42* 

v. 17, indicates that Luke joins the party here. 

See §51 (2), 2:12,13 for a suggestion of the reason why Paul 

wished to stay some days in Troas. 

2. Read § 53 (2), and note any evidence that it is the account of an 
eye-witness. 

This breaking of bread evidently had a religious significance, and 
was probably the Lord's Supper or a meal connected with the 
Lord's Supper. Cf. § 50 (5), 10:16. 

The "many lights" (v. 8) are mentioned perhaps to account for 
the young man's drowsiness, or as an assurance that there were 
no immoral practices permitted such as seem sometimes to have 
been charged against the Christians in their night meetings. 
They were about to begin the oriental death wail (v. 10). 
What is the situation in v. 12? That is: Who brought him? To 
what place? Had his recovery been instantaneous and complete? 

3. Read § 53 (3), and trace carefully the route on the map. Why 
did Paul not go by boat with the others? Had Paul's desire to be 
in Jerusalem at Pentecost (v. 16), any connection with his delivery 
of the collection? 

Personal Thought: 

Imagine the conversation of this group of Christian gentlemen 
sailing over these blue waters made memorable by their voyage ! 
We naturally think of Paul as a companionable man, for true Chris- 
tian culture develops the qualities that make one companionable. 

197 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 26: THE LETTER TO THE ROMANS (CONCLUDED); THE 
JOURNEY FROM CORINTH TO JERUSALEM 



Fifth Day: § 53 (4). Paul's Address to the Ephesian Elders (to be 
continued) 

1 . Luke gives Paul's address at some length, perhaps desiring by the 
foreboding which it expresses (w. 22-25), to prepare his readers 
for the account of the trouble in Jerusalem that culminates in the 
Roman imprisonment. Furthermore, since Paul is to be in pri- 
son during the next five years, it is appropriate that the record of 
his distinguished missionary service should close with this impres- 
sive review of his methods and spirit. 

Read again the account of the Ephesian work in § 50 (i)-(4), (6). 
Then read § 53 (4), and record what seem to you to be (1) Paul's 
main purpose in the address ; and (2) its principal thoughts. 

2. What evidence is there in the section that Paul regards his own 
personal example as a valuable part of his work? What three 
characteristics are brought out in v. 19? Paul experienced dan- 
gers in Ephesus that are not recorded in Acts (cf. § 50 (5), 15 131, 
32 and 16:9b; § 51 (2), 1 :8-io). What might Paul have shrunk 
from preaching (w. 20, 21)? Note the two methods of work 
mentioned in v. 20. Write out compact definitions showing the 
difference between repentance and faith (v. 21). 

3. In v. 22 Paul turns from retrospect to prospect. What does he 
mean by "bound in the spirit" (v. 22)? Paul seems to have 
been warned of what was before him by the Holy Spirit speaking 
through the local prophets in the various churches he had already 
visited (v. 23). Cf. §53 (6), vv. 10, 11. 

Personal Thought: 

"I shrank not from declaring unto you anything that was profit- 
able" (v. 20). 

We sometimes shrink from speaking to others about the Christian 
faith. If we are convinced that to do so would be "profitable "to 
them, that it would probably do them good, then we have no need 
to hesitate. Our duty and privilege are clear. 



198 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 26: THE LETTER TO THE ROMANS (CONCLUDED); THE 
JOURNEY FROM CORINTH TO JERUSALEM 



Sixth Day: § 53 (4) . Paul's Address to the Ephesian Elders (concluded) 
(5). From Miletus to Tyre 

1. Analyze Paul's description of his ministry, — that is, explain the 
meaning of "testify", "gospel", "grace" (v. 24). 

The tenderness of the personal relationship comes over Paul at 
this point (v. 25). 

What is it to be "pure from the blood of all men" (v. 26)? 
Verse 28 contains Paul's positive injunction. What were they to 
guard against in their own cases and in the case of the church 
(v. 28)? Cf. v. 31. Note three functions sometimes exercised by 
"elders" or "bishops" mentioned in §69, 5:17. 
From what two sources did Paul apprehend danger? He may- 
have had in mind the Judaizers, so troublesome in South Galatia 
and Corinth, and he may have detected the beginnings of that 
peculiar form of error afterwards opposed in the epistles to the 
Ephesians and Colossians. The "word of His grace" (v. 32), 
that is, the word that expresses His gracious love, is the gospel as 
it was orally preached or taught, for our written gospels can 
scarcely have been in existence so early. 
How would it build them up? 
In w. 33-35 against what is he warning the elders? 
Verse 35 contains one of the few sayings of Jesus that are to be 
found outside of our gospels. 

Let your imagination produce phrase by phrase the picture 
described in vv. 36-38. 

2. Read § 53 (5), tracing the route on the map. 

Note the less affectionate character of the separation here in Tyre 
where there had not been such previous acquaintance as in Ephesus. 
Note again in this section as in the preceding, the confident descrip- 
tion of an eye-witness. 

Personal Thought: 

"Ye ought to help the weak" (20:35). 

The fundamental idea of a church office is that of giving help to 
the weak. The same spirit is to characterize the lay membership. 
If you know a man who is weaker than you are, your mission to 
him is at once evident. The dominant spirit of Christianity may 
be expressed in homely fashion by the simple word, HELP. 

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STUDIES IN THE ACTS AND EPISTLES 



STUDY 26: THE LETTER TO THE ROMANS (CONCLUDED); 
THE JOURNEY FROM CORINTH TO JERUSALEM 



Seventh Day: § 53 (6). At Ptolemais and Caesarea, and thence to 
Jerusalem 

1. Read the section, using the map. 

Recall the significance of Caesarea in earlier Christian history (§ 24). 
Remember Philip's early experiences (§14, v. 5; §§17, 18, 
especially § 18, v. 40). Note the place occupied by women in the 
early church as well as during the ministry of Jesus (Luke 8 12 ; 
23 149). Paul evidently had made a speedier journey than he had 
anticipated (§53 (3), v. 16). 

The brethren in Judaea learn that Paul has reached Caesarea and, 
warned by the mutterings of the city Jews against him, send a 
messenger to turn him back. The warnings that have been given 
all along this somewhat sad and anxious journey culminate in this 
most impressive one (v. 11). The expression "deliver him into 
the hands of the Gentiles" suggests execution (cf. Mark 10:33). 
The bloody city where so many of the prophets have been killed 
(Luke 13:33-35) is preparing to receive the great apostle. Paul's 
companions have sustained him in his resolution up to this point, 
but now the vivid presentation of the Judaean prophet, the near- 
ness of the danger, and the suggestion of death break down their 
courage (v. 1 2), but Paul shows the unwavering purpose that made 
him so inspiring a leader. The Spirit that mercifully forewarned 
him, also doubtless strengthens him to go on. 

2. The journey from Caesarea to Jerusalem was perhaps made on 
horseback. The translation in v. 16 should quite probably be 
''bringing (us) to one Mnason * * * * with whom we should lodge. " 
According to one manuscript Mnason lived in a town between 
Caesarea and Jerusalem, and, therefore, was their host for but one 
night. 

Personal Thought: 

"Ready * * * to die * * * for the name of the Lord Jesus" (v. 13). 
A characteristic of our Christian faith is the affection of its adher- 
ents for a person. They do. not merely venerate His memory 
or adopt the principles that He taught, but they love Him as a 
present reality in their lives. 



200 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 27: REVIEW OF PART III 



First Day: 



Turn to the "Analytical Outline" in Burton, and notice the 
subject of Part Ion p. xiii, and of Part II on p. xiv. Then on 
pp. xv-xvii read the titles of the sections of Part III, and as you 
do so have the map also before you, and trace Paul's route in all 
three missionary journeys. Close the Burton and, with only the 
map before you, trace Paul's route in each of his missionary jour- 
neys, recalling something that occurred at each point. Do this a 
second time in case you were not able to do it perfectly the first 
time. 

Some time this week, if possible today, complete the analysis of 
Acts 13:1-21:16 according to the directions given in Study 8, 
second day. Abbreviate the titles as much as possible. 

Personal Thought: The fundamental feature of Paul's career is 
that he was a witness empowered by the Spirit, taking his part in 
a great campaign of testimony for the conquest of the world. 
Wherever he went he left evidence of the Spirit's presence. The 
Spirit of God in Paul was journeying about among men. Conceive 
yourself to be bearing the Spirit of God among men today, and 
let there be such expression of Himself as shall leave behind you 
marks of His peaceful, joyful presence in all the day's journeying. 

Second Day: 

After having become so well acquainted with Paul and his thought 

you will greatly enjoy re-reading his letters. Today read the 

whole of his first letter to the Thessalonian Christians (§ 46 (2) ), 

fastening definitely in mind the answers to the following questions 

so as to be prepared to give them in class. 

Where was the letter written? 

What was Paul's main purpose in writing it? 

What are its main divisions? 

What to you is its most impressive portion — the one by which you 

most distinctly remember it? 

Personal Thoughts: Read the Personal Thoughts of Study 11, 
second and fourth days. 

Third Day: 

Read Paul's second letter to the Thessalonian Christians (§ 46(3) ), 
201 



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STUDY 27: REVIEW OF PART III 



fastening in mind in its case the answers to the four questions 
asked yesterday about the first Thessalonian letter. 

Personal Thoughts: Read the Personal Thoughts of Study 11, 
fifth and seventh days. 



Fourth Day: 



Read Paul's letter to the Galatian Christians (§47 (2)), treating it 
according to the directions given above. Review also the answers 
to the questions regarding the two Thessalonian letters. 

Personal Thoughts: Read the Personal Thoughts on Study 14, 
fourth and seventh days. 



Fifth Day: 



Glance through the first letter to the Corinthian Christians (§50 
(5) ), noticing the titles of the divisions and sub-divisions which you 
wrote upon the margin after completing your study of it. Then 
fasten in mind the answers to the four questions regarding it 
which have been asked regarding the other letters. 

Personal Thoughts: Read the Personal Thoughts of Study 16, 
second and third days. 



Sixth Day: 

Treat Paul's second letter to the Corinthian Christians (§ 5 1 (2) ), 
according to the directions given yesterday regarding the first 
letter. 

Personal Thoughts: Read the Personal Thoughts in Study 19, 
second and fourth days. 

Seventh Day: 

Treat Paul's letter to the Roman Christians according to the 
directions given above. Rapidly review the week's work so as to 
be sure that you know the answers to the four questions in the 
case of all six letters, and can give them promptly in class. 

Personal Thoughts: Read the Personal Thoughts in Study 23, 
first and fifth days. 

202 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 28: PAUL'S LAST VISIT TO JERUSALEM 



First Day: § 54. Paul's Reception by the Church in Jerusalem 

1. Paul is back again in the scene of his early rabbinic success. 
Read the section, exercising your imagination as you read. 
Picture the group designated by the words "we" and "us" (v. 17). 
Verse 17 describes an informal greeting by individuals; v. 18, a 
formal session. There seem to have been none of the Twelve in 
the city. 

If § 47 (1), v. 22 indicates a report to the Jerusalem church, what 

had been accomplished (v. 19) since that report? 

The "thousands" of Christian Pharisees (v. 20) included those that 

had come up to the city to attend the feast. 

Was the charge in v. 21 true? 

2. The elders speak as though they would have liked, if possible, to 
keep Paul's presence in the city a secret until after the Pentecostal 
crowds, particularly the unconverted Jews, had gone (v. 22). 
This being impossible they propose something that may mitigate 
the disfavor with which Paul is regarded. It was apparently cus- 
tomary for a man of means to help a poor man meet the expense 
of the offerings requisite for the termination of the Nazirites' vow 
when the temporary Nazirite had his hair cut and burned, and so 
to have a share in the vow. 

Did Paul himself keep the Mosaic law when out among the Gen- 
tiles? Cf. § 50 (5), 9:20, 21. 

Was this intended by the elders to make the Jews think that he 
did, or simply to show that he had not entirely discarded the law? 
Paul's attitude seems to have been this. He did not regard the 
observance of the ceremonial parts of the law as essential to sal- 
vation (§47 (2), 6:15), and vigorously resisted every effort to 
represent them as essential. His argument in the Galatian letter 
shows him to have believed that they must ultimately be discarded 
by all spiritual worshipers (§47 (2), 4:1-10), but he did not pro- 
pose to force the matter prematurely to its logical issue. 
When the question of the essentiality of these ceremonies was not 
distinctly raised, and, therefore, no principle was at stake, he did 
what seemed, under the circumstances, expedient (§ 50 (5), 9:20,21). 
He had come up to Jerusalem bent on doing everything possible 
to bring the Jewish and Gentile elements of the Church into more 
complete sympathy. This was the purpose of the collection the 
Gentile delegation had brought. His strong desire to secure this 
end probably made it seem expedient to him to do here as he had 
done in other Jewish communities, although it would seem as if a 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 28: PAUL'S LAST VISIT TO JERUSALEM 



First Day: § 54. Paul's Reception by the Church in Jerusalem 

significance might have been attached to such action here, that he 
would not have wished it to seem to have. Possibly to Paul's 
mind it indicated simply that he was prepared to live like a Jew 
when among Jews, and that he carried on no such crusade against 
Judaism among Jews as was charged against him. 
The elders assure Paul that such action will not compromise the 
liberty of the Gentile Christians (v. 25). Paul went to the priest 
in the temple and registered the requisite announcement prelimi- 
nary to the termination of the vow a week later (v. 26). It may 
be that he spent the week in some place within the temple enclos- 
ure reserved for such persons. 

3. It seems strange that Luke makes no mention of either the gather- 
ing or the presentation to the elders of the collection, but only 
alludes to it incidentally later (§ 59, v. 17). Luke is, however, 
concerned only with the current of events that bears Paul Rome- 
ward, and gives little attention to anything else. Whether the 
collection and Paul's conciliatory compliance with the suggestion 
of the elders really drew the Jewish and Gentile Christians into 
closer sympathy, we cannot tell. 

Read the section again, noting today, and every day, questions 
for presentation in class. 

Personal Thought: 

"The things which God had wrought among the Gentiles by his 
ministry" (v. 19). 

Are you praying God to use you in bringing men and women into 
the kingdom of heaven? Does it not seem to be something attrac- 
tive and worthy to be the object of earnest prayer, that God would 
make you one whose words and life should actually draw men into 
His kingdom? 



204 



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STUDY 28: PAUL'S LAST VISIT TO JERUSALEM 



Second Day: § 55. Paul's Arrest in Jerusalem 

1. Read the section, exercising your imagination as you read. 
These Jews (v. 27), doubtless unconverted Jews, strolling about 
the temple area recognized the face and form so hatefully familiar 
to them at home. Where had they known Paul (cf. § 50 (2), (3), 

(6))? 

They raise the old cry (v. 28) that had been first raised against 
Stephen. What did they mean by "against the people", "the 
law", and "this place" (v. 28)? 

They proclaim that, not content with ranting against the temple, 
he has now undertaken actually to pollute it. By the "temple" is 
meant, not the building itself, but the open spaces of the temple 
enclosure, and here particularly that one which a Gentile could 
not enter without incurring the death penalty. 
Trophimus (v. 29) was one of the delegation (§53 (1), v. 4). 
Picture to yourself the excited, howling, gesticulating oriental mob 
that began to gather in the temple area and soon to surge through 
the streets leading up from the city to the temple area. The 
"doors" (v. 30), or heavy gates, were those between the court of 
the women and the court of the Gentiles, or possibly, those lead- 
ing out of the temple area into the city. Some of the Levitical 
temple police closed them. 

2. The Roman barracks were close at hand, and the officers were 
probably anticipating a possible disturbance among the fanatical 
crowds that gathered at the festival season. What indication does 
v. 32 contain as to the size of the force ordered out by the com- 
mandant? Note also that he went himself. 

The "stairs" (v. 35) were probably open steps leading up to the 
entrance of the barracks. 

Read the section again, being sure you see the picture its spirited 
narrative presents. 

Personal Thought: 

"The multitude of people followed after, crying out, Away with 
him" (v. 36). 

Paul the patriot (§52 (2), 9:1-3), is here beaten almost to 
death by a mob of his own countrymen, and yet is not embit- 
tered by it. Paul's most effective testimony was the way in which 
he bore the abuse of his enemies. 

205 



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STUDY 28: PAUL'S LAST VISIT TO JERUSALEM 



Third Day: § 56. Address to the People in the Hebrew Language 
(to be continued) 

1. Read §56, 21 -.37-40. 

Paul's acquaintance with Greek is generally supposed to have led 
the commandant to give up the theory which he is supposed to 
have formed when he first saw Paul, — "Thou art not, then, the 
Egyptian". But an Egyptian Jew would be expected to know 
Greek, so that the meaning, in spite of the order of the Greek 
words, perhaps is, — "Since thou knowest Greek, art thou not 
that Egyptian, etc."? 

Josephus gives two somewhat differing accounts (Wars 2:13:5; 
Ant. 20 .8 :6) of an Egyptian who led a company of Assassins, or 
sicarii (sica, dagger) out to Olivet to see Jerusalem's walls fall 
down. 

Why does Paul wish to make this appeal to the mob? Try to 
imagine his state of mind. Remember what he said in § 52 (2), 
9:1-5. The "Hebrew" (v. 40) means the dialect of Hebrew that 
was currently spoken, sometimes called Aramaic. The fact that 
the crowd evidently rather expected him to use Greek (22:2) 
shows that both languages were understood, though the vernac- 
ular Aramaic was naturally regarded as more thoroughly Jewish. 

2. Read 22:1-21 and note Paul's tactful emphasis of all circumstan- 
ces calculated to conciliate Jews, especially in vv. 1,3-5, I2 > H. 
17, 19-21. Note that in all this address he takes pains to show 
that he is not such a hater of his people and their religion as he 
is accused of being (21 :28). It was against his preference, and 
in obedience to a direct command of God, that he went to the 
Gentiles (vv. 17-21). 

Note the tact with which he withholds the offensive word ' 'Gentile" 
until the close (v. 21). 

Personal Thought: 

"Things which are appointed for thee to do" (v. 10). 
There is danger that from one motive or another we shall under- 
take things not appointed for us to do. There is need of an hon- 
est inquiry many times repeated in spirit — "What shall I do, 
Lord?" Cultivate the sense of responsibility produced by a reali- 
zation that certain things are appointed for you to do. 

206 



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STUDY 28: PAUL'S LAST VISIT TO JERUSALEM 



Fourth Day: § 56. Address to the People in the Hebrew Language 
(concluded) 

1. Get the scene on the fortress steps before you by reading again 
21:37-22:21, and as you read Paul's brief but eloquent story of 
his life make up your mind what he considered to have been 
God's purpose in giving him being. Answer this question care- 
fully and be sure you know the meaning of all the words you use. 

2. Read vv. 22-29. Exactly what was it in Paul's defense that 
made him so objectionable to the Jews (vv. 22, 23)? 

The scourging (v. 24) seems to have been a customary prelimi- 
nary to an examination. The commandant was convinced that 
such furor among the people must have been produced by some 
serious crime on Paul's part. They had already bared Paul's 
back and tied his hands, stretched above his head, to the whip- 
ping post ready for the scourging thongs (footnote v. 25), when 
he made known his Roman citizenship. Although Roman citi- 
zens were not exempt from wearing chains (§ 60, v. 27 ; § 62, 
v. 29) they were exempt from such humiliation as a scourging. 
Perhaps v. 29 means "bound him" for the scourging. 
The commandant had bought his Roman citizenship, and 
probably means to imply (v. 28) some doubt as to the ability of 
a man in Paul's humble station to buy citizenship. Paul with 
some quiet pride declares the more honorable way in which he 
had obtained it. Perhaps his father or grandfather had rendered 
a valuable service to some Roman official. Staunch Pharisees, 
like those from whom Paul descended (§ 57, v. 6), would hardly 
have bought citizenship. 
Read again vv. 22-29. 

Personal Thought: 

"Thou shalt be a witness for him" (v. 15). 
Our mission is to call the attention of men in a convincing way, 
by a convincing life and words, to the existence of an invisible 
Christ. We are to live our lives with such constant reference to 
this Invisible Presence that those who do not see or know Him 
shall come to think of Him as a reality. 



207 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 28: PAUL'S LAST VISIT TO JERUSALEM 



Fifth Day: § 57. Address before the Sanhedrin (to be continued) 

1. Read the section, imagining the scene described, and then state 
what was the real charge against Paul, and in what his defense 
consisted. Remember that Paul had often attended sessions of 
the Sanhedrin in his early days, possibly as a member, certainly 
as a rabbinical student of the great Gamaliel. 

Luke gives only the critically significant scraps of what was 
probably a somewhat full defense of himself, containing such an 
account of his experience with Jesus as he had made to the mob 
the day before. 

He first states that he can look back upon all his Christian life, 
for this is the period of his life that is under discussion, as the 
product of a conscientious effort to please God (v. 1). He is no 
such apostate from God as the Jews suppose him to be (§55, 
v. 28). Why did Ananias object to this statement (v. 2)? What 
was the significance of striking his mouth? 

2. Does Paul's reply (v. 3) indicate that he lost his temper? 

The Jews whitened the walls of their rock grave chambers (Matt. 
23 \2j). What, then, was the significance of Paul's epithet? 
Paul knew thoroughly well what the rights of a prisoner before the 
Sanhedrin were. 

Paul's reply (v. 5) might be translated, "I did not know that it 
was a high priest." He had heard a voice command that he be 
struck, but had not seen who spoke. With reference to any 
member of the high priestly family Paul would not have used 
such language, and at once frankly apologized. 
Paul probably described his Damascus vision, and then empha- 
sized the fact that the fundamental feature of his religion was one 
that made him still essentially true to his honored Pharisaic line- 
age. While the Pharisaic wing of the Sanhedrin were far from 
admitting the resurrection of Jesus, on what theory were they 
inclined to explain the Damascus vision? 

Personal Thought: 

"Thou shalt not speak evil of a ruler of thy people" (v. 5). 
Are you developing the quality, so uncommon in our day, of 
reverence for regularly constituted authority? Reverence is an 
essential element in Christian character. 



208 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 28: PAUL'S LAST VISIT TO JERUSALEM 



Sixth Day: § 57. Address before the Sanhedrin (concluded) 

§ 58. The Plot of the Jews, and Paul's Removal to 
Csesarea (to be continued) 

1. Read § 57 again. 

The "scribes" (v. 9) of the Pharisees were such Pharisees as 

devoted themselves professionally to the study and teaching of 

the law. There may have been also scribes of the Sadducees, 

but there seems not to have been sufficient Sadducean "zeal" for 

the law to produce many scribes. Perhaps that night, after the 

exciting session of the Sanhedrin, Paul found it hard to go to 

sleep, but the One who had sent him out on this career was 

invisibly near him. 

What need had he of "cheer" (v. 11)? 

How great was his danger? What plans seemed likely to be 

defeated, or had already been defeated? 

What two dominant thoughts, running through the whole book, 

come to the surface in v. 11? (Cf. § 1, v. 8, and the Introductory 

Note on the Purpose of the Book of Acts, p. 8.) 

Note other critical occasions on which Paul received such 

encouragement (§ 46 (1), v. 9; § 56, v. 18; § 64, vv. 23, 24). 

2. Read § 58, w. 12-15. 

Who were the plotters? Were they his old enemies from Asia 
(§ 55, v. 27)? Were they the Corinthian assassins (§ 52 (1), v. 3)? 
How dared they to presume upon the connivance of these pious 
gentlemen of the Sanhedrin? 

Note the evidence in v. 13 of the extent and intensity of this 
popular feeling against Paul. Why need so many? 

3. Read w. 16-22. 

Is it probable that this nephew was a Christian? Or had he 
been brought to the city for such a rabbinical education as had 
been given Paul by his father? The fact that he knew the San- 
hedrin to be implicated in the plot is perhaps evidence that the 
family was connected with the Sanhedrin circle in some way. 

Personal Thought: 

"The Lord stood by him, and said, Be of good cheer" (v. 11). 
When the Lord bids a man ' 'Be of good cheer, " the words are 
not a mere form of speech, no matter how discouraging the out- 
look seems. Nothing can defeat His purpose to have the testi- 
mony borne in all the earth ! Take it up with good courage. 

209 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 28: PAUL'S LAST VISIT TO JERUSALEM 



Seventh Day: § 58. The Plot of the Jews, and Paul's Removal to 
Caesarea (concluded) 

1. Recall the situation by reading again w. 12-22. Then read w. 
23-35 noting upon the map the location of the places mentioned. 
Caesarea was the official residence of the Roman procurator. 
Why such secrecy and so large a detachment of soldiers? 

Why did the commandant not protect Paul in the Jerusalem 

garrison instead of sending him to Caesarea? 

Is the account given by the commandant (vv. 26-30) strictly 

accurate? 

The last clause of v. 27 is the most natural translation of the 

Greek, although the translation, "and learned that he was a 

Roman" is not impossible (cf. § 62, v. 13, footnote). 

2. Antipatris was a city built by the famous city builder, Herod the 
Great, and named by him in honor of his father Antipater. 
Why did the main body of soldiers go no farther? 

This (v. 34) was the natural official question. 
Herod's "palace" or "praetorium" was a public building con- 
structed by Herod and used as the procurator's official residence. 
Probably in a part of it were the soldiers' quarters and a prison. 
When had Paul been in Caesarea last? What friends had he there? 
Consider Paul's retrospect upon his brief Jerusalem visit, and 
determine (1) what he had hoped to accomplish by it, and (2) 
what measure of success he had attained. 

3. It is in place here to notice the almost uniform kindness with 
which Luke represents Paul, and the Christians generally, to have 
been treated by Roman officials. Recall the instances thus far 
(§ 24 ; § 32 ; § 42, v. 39 ; § 46 (4) ; § 50 (6), v. 31), and watch for 
others yet to come. Had Luke any special reason for bringing 
this fact out? 

Personal Thought: 

Paul's many years of active missionary life are now succeeded by 
the quiet routine of prison life. Perhaps the thought of Paul the 
prisoner did as much to inspire and steady the Christians through- 
out the western world as he in his freedom could have done. It 
is not always the most "active" life that is the most useful. 



210 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 29: PAUL'S TWO YEARS' IMPRISONMENT IN CJESAREA 



First Day: § 59. Paul's Examination before Felix (to be continued) 

1. Read vv. 1-9. 

Five days (v. 1) after what? The bitterness of feeling against 
Paul is indicated by the fact that the high priest himself comes 
down to Ccesarea with the Sanhedrin delegation. They employ 
a professional lawyer, or orator, to plead their cause before the 
procurator. Exactly what action did the high priest hope to 
secure on the part of Felix? 

2. The professionally unctuous tone of the lawyer's plea is skilfully 
reproduced by Luke. Do you suppose that Luke was present? 
Cf. §63, v. 1. Felix seems to have been vigorous in the sup- 
pression of certain forms of disorder. "The country was again 
filled with robbers and impostors who deluded the multitudes. 
(Perhaps these latter were fanatical patriots.) Yet did Felix 
catch and put to death many of those impostors every day, 
together with the robbers" (Josephus, Antiquities, 20:8:5). The 
lawyer insinuates that Paul is one of the insurrectionists whom 
Felix is so vigorously suppressing. On the whole Felix appears 
in history as an exceedingly dark character. He had himself been 
a slave, apparently in the family of the mother of the emperor 
Claudius, and exercised his power, when once he gained it, with 
tyrannical meanness. 

What three, or four, charges does the lawyer prefer against Paul? 
What degree of truth or plausibility is there in each? 

3. A "nod" (beckoned, v. 10) from the procurator was Paul's per- 
. mission to begin his reply. 

Why was the fact that Felix had been procurator for some years 
an advantage to Paul (v. 10)? 

Personal Thought: 

1 'And when the governor had beckoned unto him to speak, Paul 
answered" (v. 10). 

The procurator seemed to himself and to the public of his day to 
be a far more important personage than the Jewish prisoner 
whose case he was hearing with such nonchalance. But the 
Roman's name would not have lived among men except for its 
association with that of an apostle of Jesus Christ. The signi- 
ficant and memorable fact about any person is his relation to 
Jesus Christ. 

211 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 29: PAUL'S TWO YEARS' IMPRISONMENT IN CJESAREA 



Second Day: §59. Paul's Examination before Felix (continued) 

1. Note again the charges made by Tertullus (vv. 5, 6). Then 
read carefully w. 11-21, examining each phrase to see how, by 
implication or direct statement, it presents an answer to the 
charges. 

What significance is there in the fact that Paul had been so short 
a time in Jerusalem (v. 11)? 
What is a "sect" (v. 14)? 

Verse 14 states Paul's respect for the law as a divine institution. 
He did not believe God intended it to be a sufficient means of 
attaining righteousness, but he did regard it as a divine institu- 
tion, and appealed to its authority even when arguing against the 
Pharisaic misunderstanding of its purpose. 

Did the high priest himself believe in a resurrection (v. 15)? 
Cf. §9, vv. 1, 2; § 13, v. 17. To what party then must the 
majority of the delegation have belonged? Evidently the dis- 
sension alluded to in § 57, vv. 7-9, had been only temporary or 
had involved only a few persons. 

2. "Herein" (v. 16) might well be translated, "in the meantime", 
that is, while waiting for the resurrection and general judgment. 
What is the point of this emphasis of conscientiousness (v. 16)? 
What alms and offerings (v. 17)? 

It was the Roman's right to face his accusers (v. 19). Cf. § 62, 
v. 16. What other very strong point, from a legal view, aside 
from the absence of his accusers, does Paul adduce in vv. 19-21 ? 
Was there anything in this statement (v. 21) that could be 
regarded as blameworthy? It made clear to Felix the fact that 
the actual charge against Paul was really a matter within the 
realm of the Jewish religion, and, therefore, one that involved no 
violation of Roman law. 

Personal Thought: 

"(Meanwhile) do I also exercise myself to have a conscience 
void of offense toward God and men alway" (v. 16). 
Paul had a strong sense of the judgment day and of account- 
ability to God. One ought frequently to ask himself, — Are my 
feeling and conduct toward this man such as could be frankly 
described and confidently justified before my Lord in His 
judgment? 

212 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 29: PAUL'S TWO YEARS' IMPRISONMENT IN OffiSAREA 



Third Day: §59. Paul's Examination before Felix (concluded) 
§60. Paul before Felix and Drusilla 

1. Resume the study of § 59 by reading Paul's defense (w. 1021) 
once more. 

How came Felix to know about the Nazarenes (v. 22)? 
Consider the possibilities suggested by §24, v. 1; § 59, v. 10; 
§ 60, v. 24. Had his acquaintance with the Nazarenes been such 
as to prejudice him for, or against, Paul? What "friends" (v. 23) 
had Paul here? 

2. Read § 60. Drusilla was an exceedingly beautiful daughter of 
the Herod who beheaded James (§ 28). When Felix began his 
procuratorship she was the young wife of a petty king. Felix 
soon met her, became infatuated with her, and induced her to 
leave her husband and marry him. Something had aroused in 
Felix at least such cusiosity, if not interest, regarding the Naza- 
renes, as led him to summon Paul to a private interview. The 
presence of his wife, Drusilla, seems to indicate that she too, was 
interested. 

Imagine what Paul said upon each of the three topics mentioned 
in v. 25. W T hy should the procurator have been terrified? 
From what source did Felix suppose Paul would get his money? 
Note that Paul seems to have had some money at this time, 
for the action described in § 54, v. 24 required considerable 
money. Note also § 68, v. 30. Professor Ramsay suggests that 
Paul had perhaps now inherited money or had become recon- 
ciled to wealthy members of his family who assisted him. 
On what subjects do you suppose Paul and Felix, both of whom 
had seen so much of the world in different ways, used to talk 
(v. 26)? Note the characteristics of Felix that appear in this 
brief view of him, and consider his opportunity. 

Personal Thought: 

"He sent for him the oftener" (v. 26). 

The profound first impression made by Paul upon Felix seemed 
to wear off, since it was not acted upon, and his interest degene- 
rated into a mere servile desire for a bribe. Be mindful of the 
injury your moral nature will suffer in case you do not act upon 
the impressions received in your best moments. 

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STUDY 29: PAUL'S TWO YEARS' IMPRISONMENT IN CiESAREA 



Fourth Day: §61. Examination before Festus; Appeal to Cassar 

1. Read §61. 

Festus, who seems to have been a better man than Felix, went 
up immediately from the city of his official residence to the Jew- 
ish capital, probably to inspect the forces stationed there and to 
acquaint himself with the situation in this center of turbulence. 
The Jewish leaders, still hating Paul as bitterly as ever, hope 
that Festus will be so desirous of their good will at the beginning 
of his administration as to grant them a favor. The date of the 
beginning of Festus' procuratorship is generally thought to have 
been about the year 60 or 61, and to be one of the fixed dates in 
the chronology of Paul's life, but even this date is not unques- 
tioned, and the earlier date 55 or 56 is sometimes advocated. 

2. Picture in imagination the scene described in v. 7, the excited 
accusers crowding about the prisoner before the judgment seat 
and vociferating against him. 

State the principal items in their charges as suggested by Paul's 

defense. 

What does Festus' proposal (v. 9) indicate as to his opinion 

regarding Paul's alleged plotting against Cassar? 

What did Festus suppose would be the probable outcome of this 

trial in Jerusalem? What was Paul's opinion as to its probable 

outcome? 

Just what was the emergency that necessitated the appeal to 

Caesar? 

3. The last clause of v. 10 is somewhat unlike the usual Pauline 
courtesy. The Greek may mean that Festus is now, as a result 
of this examination, coming to see that Paul has done nothing 
against Jewish law, — "as thou also art getting to know better" 
(so Rendall). Every Roman citizen seems to have had the 
right, except in certain cases, to appeal from an inferior jurisdic- 
tion to that of the emperor himself. Festus ascertained, after a 
moment's consultation with his council, that Paul's case was not 
an exception (v. 12). 

Personal Thought: 

Through imprisonments, false accusations, and unjust magis- 
trates, God's purpose that Paul should witness in Rome was 
steadily being carried out. It is great gain when we learn that 
an apparently disadvantageous situation can be made to contri- 
bute directly to usefulness. 

2H 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 29: PAUL'S TWO YEARS' IMPRISONMENT IN CMSASEA 



Fifth Day: § 62. Before Agrippa and Bernice (to be continued) 

1. Herod Agrippa II, son of the Herod who killed James (§ 28), 
and brother of Drusilla, wife of Felix, came with his sister, 
Bernice, to make a congratulatory visit to the new procurator. 
His early life had been spent in Rome. In the year 50 the 
emperor gave him certain territory which was afterward increased 
by the addition of territory east of the Jordan, and in the year 52 
or 53 he was given the title king. 

The royal brother and sister had many associations connected 
with Cassarea. Perhaps in the very palace where they were at 
this time being entertained, their father had died a loathsome 
death (§ 28, vv. 19-23). Bernice was a beautiful woman like her 
sister, Drusilla, but was accused of gross immoralities. Agrippa 
lived until the year 100. In the destructive Roman war he 
turned against his nation, siding with the Romans. 

2. Read 26:13-27, taking pains to see everything described. 

Why should Agrippa be interested in Paul (v. 23)? What help 
did Festus hope to receive from Agrippa? 

3. Now read 26:1-32 and state what Paul hoped to accomplish by 
this address. 

Personal Thought: 

"Tomorrow, saith he, thou shalt hear him" (v. 22). 
Agrippa was unconsciously drawing near the supreme moment of 
opportunity in his long career. That eventful morrow dawned 
as had many days before and as did many days afterward. But 
on that eventful day he was to hear the testimony of a man who 
had seen Jesus in His glory, and was to be made the object of a 
direct appeal. May no great opportunity pass us unrecognized 
and unused ! 



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STUDY 29: PAUL'S TWO YEARS' IMPRISONMENT IN CJESAREA 



Sixth Day: § 62. Before Agrippa and Bernice (continued) 

1. Read 26:1-23 again and answer the following questions: What 
is the principal point in w. 4-1 1? In vv. 12-15? In vv. 16-20? 
In vv. 21-23? 

2. Agrippa was evidently much interested in the Jewish religion 
(v. 3) which he, like the other Herods, more or less thoroughly 
adopted. Paul felt confident of his ability to show him that, in 
becoming a Nazarene, he had by no means deserted, but rather 
been profoundly loyal to, the essentials of the Jewish religion. 
What three circumstances mentioned in w. 4, 5 show how close 
to the heart of Judaism Paul's pre-Christian life was lived? 
What was it that was promised by God to the fathers, and hoped 
for by their descendants (v. 6) ? 

Notice the eloquent irony of vv. 6, 7. 

Does v. 8 indicate that Agrippa was a Pharisee or Sadducee? 
Note the evidence in v. 10 that others beside Stephen were put 
to death in the first persecution. 

It is not certain that the "vote" (v. 10) was cast as a member of 
the Sanhedrin. 

Notice in vv. 4- 11 Paul's emphasis of the thorough-going char- 
acter of his Jewish orthodoxy. 

3. In w. 12-15 Paul shows the divine and convincing character of 
the demonstration of Jesus' messiahship. 

In what sense was Paul persecuting the glorified Messiah (v. 14)? 
The figure of an ox kicking against the driver's goad (v. 14) 
indicates that Paul was resisting God. The context here makes 
it probable that it was not an increasing conviction of Jesus' 
messiahship that he was resisting. He had perhaps already 
found himself unable to gain righteousness and peace by Phari- 
saic law-keeping, and was in a disturbed state of mind. Cf. § 52 
(2), 7 7 ff. This was God's way of goading him on to the aban- 
donment of Pharisaic righteousness. 

Personal Thought: 

"Why persecutest thou me" (v. 14)? 

Any injury done to the humblest disciple is felt by his Lord. 
Remember that your relation to Jesus is so close that He shares 
all your experiences, as well as gives you a share in His. 

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STUDIES IN THE ACTS AND EPISTLES 



STUDY 29: PAUL'S TWO YEARS* IMPRISONMENT IN CiESAREA 



Seventh Day: § 62. Before Agrippa and Bernice (concluded) 

1. Read rapidly 26 n-15 in order to resume the study, and then read 
carefully vv. 16-20, noting that in them Paul gives with convincing 
force the justification of his life as a Nazarene. The career that 
had incurred Jewish hatred was instigated by God ! These verses 
seem to be a summary of revelations made to him during the first 
days in Damascus (cf. §56, 22:10-15). Paul's first thought 
probably was that Gentiles would enter the kingdom (v. 1 7) by 
becoming Jewish proselytes. 

"Sanctified by faith in me" (v. 18) that is, made holy, or loving, 
by personal association with Jesus. 

Does the order of phrases in v. 20 give any hint as to when he 
first preached to Gentiles? The work in Judasa must have been 
done after the period mentioned in §47 (2), 1:21, 22, and may 
have been on the occasion mentioned in § 27, vv. 29, 30. 

2. Read vv. 21-23 an d note the two most important statements in 
v. 22. Whom has he in mind to designate by the expression 
"small and great" (v. 22)? 

3. Read vv. 24-32. What two statements of Paul in v. 23 made 
the Gentile procurator think him mad? What evidence had Paul 
given of "learning" (v. 24)? 

The things known to the king (v. 26) were the death and resur- 
rection of Jesus. These were not the ravings of a crazy student. 
In v. 27 Paul prepares to clinch the usual argument from the 
prophecy of a messianic death and resurrection. Agrippa evades 
him by an ironical reply in which the word Christian is a con- 
temptuous designation. How perplexingly unintelligible the 
reply of Paul (v. 29) must have seemed to the stately company 
as they passed out (v. 30) ! 

Note any advantages to the kingdom afforded by the long Cassa- 
rean imprisonment. 

Personal Thought: 

"I was not disobedient unto the heavenly vision" (v. 19). All 
Paul's great career grew out of the simple fact that he did what 
he felt God wanted him to do. He might have disregarded the 
interview with Jesus and been thenceforth, if not a persecutor, 
at least a respectable Jewish rabbi. You do not know the career 
you may miss if you fail to use an opportunity that seems to you 
to be given of God. 

217 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 30: PAUL'S VOYAGE TO, AND TESTIMONY IN, ROME 



First Day: § 63. The Voyage from Caesarea to Fair Havens 

§64. The Storm and the Shipwreck (to be continued) 

1. Read § 63, carefully tracing the route on the map. 

Note the evidence in v. 1 that Luke accompanies Paul. Some of 
the "other prisoners" (v. 1) may have been those condemned to 
death in the Roman arena. Aristarchus had come up to Jerusa- 
lem with Paul (§ 53 (1), v. 4). 

How do you account for the kindness of the centurion (v. 3) here 
and later (v. 43)? This Alexandrian vessel (v. 6) was an Egyp- 
tian grain ship (v. 38). 

2. Read the account of the council (vv. 9-12), using the map. The 
adverse winds (v. 7) had so delayed them that it was past the 
season of safe navigation. The "fast", or Jewish day of atone- 
ment, occurred about the time of the autumnal equinox. 

Who presided over the council? Is there evidence that more 
than four persons consulted? Note that Paul appears here in 
consultation as a gentleman of distinction whose opinion as an 
extensive traveler (cf. §51 (2), 11:25, 26) is sought. The 
"owner" may have been merely the sailing master, if this was 
one of the government fleet of grain ships. 

3. Read the account of the beginning of the storm (vv. 13-17). 
The Euraquilo was, as the word indicates, an east-north-east 
wind. The gale was so violent that they could simply run before 
the wind (v. 15) to the partial protection of a little island (see 
map), where they were able to take on board a small skiff they 
had in tow (v. 16), and slip cables around the hull of the vessel 
to strengthen it against the strain of the storm (v. 17a). Then 
fearing that they would be drifted into the African shoals (see 
map, and note direction of the wind), they reduced sail and headed 
the ship in a direction that resulted in their reaching Malta, 476 
miles away, fourteen days later. 

Personal Thought: 

The little group of Christians were doubtless often in prayer 
together, and, as the event proved, were by virtue of their con- 
nection with God, the center of power in the great ship's com- 
pany. 



218 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 30: PAUL'S VOYAGE TO, AND TESTIMONY IN, ROME 



Second Day: §64. The Storm and the Shipwreck (continued) 

j. Resume the study of the paragraph by reading rapidly vv. 9-17. 
Then read carefully vv. 18-37, letting your imagination produce 
for you the scenes described. 

The cargo that was thrown out (v. 1 8) did not include the grain 
in the hold (v. 38). In v. 19 some manuscripts read "we" 
instead of "they," in which case Luke himself probably helped to 
throw overboard some of the heavier and less essential parts of 
the ship's equipment. 

In v. 21 Paul does not simply say, "I told you so!" but cites his 
previous advice in order to gain their confidence in what he is 
about to say now. 

Is there any hint in vv. 21-26 that Paul had prayed in this peril- 
ous time? 

"Driven on through the sea," rather than "to and fro in the sea" 
(v. 27). The Adria is not the modern Adriatic, but the central 
Mediterranean. "Until daybreak," rather than "while day was 
breaking," is the thought of the Greek in v. 33 (Rendall). In 
the interval of suspense, while waiting for daybreak, Paul went 
about among them urging them to eat. 

2. Read again vv. 9-37, and note in your book the characteristics of 
Paul that are revealed by his conduct on this perilous voyage. 
Some of them contributed largely to the success of his life work. 

Personal Thought: 

"God, whose I am" (v. 23). 

In the roar of the storm and the angry presence of death, Paul's 
triumphant confidence was the simple fact that he belonged to 
God. When you find yourself threatened by any dreaded situ- 
ation, stop and regain poise by remembering whose you are, and 
that no real harm can come to one who belongs to God. 



219 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 30: PAUL'S VOYAGE TO, AND TESTIMONY IN, ROME 



Third Day: § 64. The Storm and the Shipwreck (concluded) 
§ 65. On the Island of Melita 

1. Read vv. 39-44, noting each phrase carefully. 

This part of the island (v. 39) was not near the principal harbor 
with which sailors might have been expected to be familiar. 
The rudders had been lifted up out of the water to protect them 
from the beating of the waves, and are now let down into the 
water so that the ship may be steered straight to the beach 
(v. 40). This place (v. 41) is thought to have been a channel 
between a little island and the main island, connecting "two 
seas". A soldier forfeited his own life if his prisoner escaped 
(v. 42). Cf. §28, v. 19. 

2. Read § 65 with careful attention to each phrase. Picture to 
yourself the 276 from the ship ; the natives of the island ; the 
cold, driving rain ; the smoking fire ; the sea and the wreck. 
This island was apparently the one now called Malta. The 
inhabitants are called "Barbarians" (v. 2) by the Greek author, 
not in contempt, but because it was the common designation of 
people that did not speak Greek. They were Phoenician-speak- 
ing Carthaginians. 

Who were probably included in the "us" to whom entertainment 
was given by this magistrate (v. 7)? 

3. In what ways were the hardships of this vovage advantageous to 
the general work of Paul? Particularly consider the influence of 
Paul during the voyage and the winter in the island upon the 
centurion and upon all the ship's company ; the report of Paul 
carried by the passengers and sailors to their homes in Italy ; the 
report carried by the centurion to his fellow officers in Rome, and 
by the soldiers to their fellow soldiers in the Roman barracks. 

Personal Thought: 

Paul was a useful man in every situation. If there be but one 
willing man of God in a situation, it is to a certain extent true 
that God Himself is there, and whatever can be done by God 
through a willing man, will be done. Are you the willing, pray- 
ing man? Are you willing to do all the Pauline drudgery of a 
missionary life, as well as to appear upon its picturesque 



occasions? 



220 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 30: PAUL'S VOYAGE TO, AND TESTIMONY IN, ROME 



Fourth Day: § 66. From Melita to Rome 

§ 67. Paul's Conference with the Jews in Rome (to 
be continued) 

i . Read § 66, using the map. 

This vessel (v. 1) had probably reached the island before the 
storm. Its figure-head was Castor and Pollux. The fact that 
there were Christians in Puteoli (v. 14), shows how a church 
could form itself in a great business center like Rome, as it were 
by chance. Perhaps the centurion had reason for delaying in 
Puteoli, or else he showed special favor to Paul (v. 14). Word 
was sent from Puteoli to Rome, and two delegations of Roman 
Christians came out some thirty and forty miles on the Appian 
Road to meet Paul (v. 15). Why did he thank God? And 
why had he been discouraged or apprehensive (v. 1 5) ? Perhaps 
he thanked God in some audible ejaculation that Luke noticed, 
or in specially fervent prayer with the newly arrived brethren. 
Glance over § 52 (2), chap. 16, for the names of some who may 
have met him. Imagine the meeting! 

2. Read § 67, vv. 16-22. 

Perhaps through the influence of his friend, the centurion Julius, 
Paul had this liberty (v. 16). He evidently had money at his dis- 
posal to meet the expense of such an arrangement. The soldier 
guard doubtless changed frequently, and the effect of such asso- 
ciation of the soldiers with Paul is possibly indicated in § 68 (2) ; 
1:12, 13; 4:22. Why should Paul wish to come at once to an 
understanding with the Roman Jews (v. 1 7) ? Paul's appeal to 
Caesar had been so unexpected that there had not been time to 
get word from the High Priest to the Roman Jews (v. 21). 
Paul is a rabbi, evidently enjoying the favor of the Roman 
authorities, so that the Jewish leaders are ready to hear from him 
what they had not cared to hear from any of the despised Roman 
Christians (v. 22). 

Personal Thought: 

"Whom when Paul saw, he thanked God, and took courage" 
(v. 15). 

Do you adequately appreciate your fellow Christians? And are 
you such a Christian friend as to make your fellow Christians 
take courage at sight of you? 

_ 221 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 30: PAUL'S VOYAGE TO, AND TESTIMONY IN, ROME 



Fifth Day: § 67. Paul's Conference with the Jews in Rome (con- 
cluded) 
§ 68 (1). Preaching in his own Hired Dwelling 

1. Read §67, vv. 23-28. 

The Jewish community was evidently greatly interested in Paul 
(v. 23). What expression in v. 23 carries you back to Luke's 
general conception presented in § 1 ? What did Paul prove, and 
how (v. 23) ? The all-day meeting seems to have broken up in a 
dispute among the Jews themselves (vv. 24, 25). That the 
opposition developed on the part of the majority was strenuous, 
is evident from Paul's citation of Isaiah's severe words (w. 26, 
27), and from his allusion to Gentile receptivity (v. 28). The 
last utterance ascribed to Paul by the author (v. 28) is signi- 
ficantly an allusion to the Gentiles in the great capital of the 
Gentile world. The gospel has passed from Jew to Gentile, from 
Jerusalem to Rome ! 

2. Read §68 (1). 

Paul leaves the "lodging" which he had first occupied (v. 23), 
and now lives in a hired house (v. 30). There for two years, 
protected by Roman law from Jewish spite, and assisted, as we 
know from his Epistles, by various associates, Paul, now well on 
in years (§68 (3), v. 9), carries on a great city mission work. 
Also by correspondence and messengers he continues to inspire 
and instruct his eastern churches. Why, in your opinion, did 
Luke not tell more about the interesting work of these two years, 
and about the outcome of the appeal to Caesar? It seems proba- 
ble, for reasons that cannot be given here, that Paul was acquit- 
ted, went perhaps to Spain, returned to Asia Minor, and finally, 
after another imprisonment and trial in Rome, was beheaded. 

Personal Thought: 

"Preaching the kingdom of God" (v. 31). 

An ambassador of God in chains (§68 (5), 6:20), in the world's 
capital, still representing his Lord's kingdom! Is it your 
supreme ambition, under all circumstances, in suitable ways, to 
keep the thought of God's kingdom before men? 



222 



STUDIES IN THE ACTS AND EPISTLES 



STUDY 30: PAUL'S VOYAGE TO, AND TESTIMONY IN, ROME 



Sixth Day: Review. 

1. Write the analysis of Acts 21 117-28:31 on the margin of your 
Bible, according to the directions given in Study 8, Second Day, 
abbreviating the titles as much as possible. In all your subse- 
quent reading of this portion of the Bible, the progress of thought 
indicated by the analysis will be evident, and you will have the 
advantage of it. 

2. In the trying experiences which have been described in § § 54-68, 
what characteristics of Paul impress you most deeply? 

The stndy of the Acts and Epistles has been the study of a record 
of action and thought, a record of the activity of God and of 
God-inspired men. Much as we may value the record, its study 
is but a means to an end, and that end is a closer, more rever- 
ential acquaintance with God Himself. Has the year witnessed 
some substantial gain on your part in this particular? 



223 



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STUDY 30: PAUL'S VOYAGE TO, AND TESTIMONY IN, ROME 



Seventh Day: Review. 

Read § 1, vv. 6-1 1. Then read thoughtfully ail the titles in the 
"Analytical Outline" on pages xiii. to xviii., letting the wonder- 
ful panorama of Christian history pass before you. 
Record the three (or more) best thoughts the year's study has 
given you. 

The great campaign of testimony for the conquest of the world is 
still on. The program is the same. There is the same empow- 
ering Lord on the right hand of God. The Spirit is the same. 
The testimony is the same. We are the witnesses. There is 
the same possibility of results. Jesus has confidently staked 
everything He lived, died, and rose again to accomplish, upon 
the sufficiency of the testimony presented in the lives and speech 
of ordinary men and women empowered by the Holy Spirit. 



224 



